THE PERSON OF CHRIST ACCORDING TO ST. AQUINAS Questions & Answers

Gagliardi's primary objective is to provide a systematic and comprehensive exposition of St. Thomas Aquinas's Christology, particularly focusing on the concept of the "Person" of Christ. He aims to present Aquinas's thought in its integrity, clarifying its foundational principles, key distinctions, and theological implications. The book seeks to demonstrate the coherence and enduring relevance of Thomistic Christology for contemporary theology, addressing potential misunderstandings and highlighting Aquinas's precision in articulating the mystery of the Incarnation.

Gagliardi structures his analysis by following the logical progression of Aquinas's own treatment of Christology, primarily as found in the Summa Theologiae III. He begins with the Incarnation itself, then delves into the hypostatic union, the properties of Christ's divine and human natures, His knowledge, will, and grace, and finally His redemptive work. This systematic approach allows Gagliardi to build a complete picture of Aquinas's thought, moving from fundamental metaphysical principles to specific theological applications.

The term "Person" is central because, for Aquinas, the Incarnation means that the divine Person of the Son assumed a human nature, not that a human person was united to the divine. Gagliardi emphasizes that the unity in Christ is a unity of Person, not of nature. This distinction is crucial for understanding the hypostatic union, avoiding both Nestorianism (two persons) and Monophysitism (one nature). The Person of the Word subsists in two natures, divine and human, making Christ truly God and truly man.

Gagliardi explains the hypostatic union as the substantial union of the divine and human natures in the one divine Person of the Word, without confusion, change, division, or separation. It is a union in persona, meaning the human nature is assumed by the divine Person, not absorbed or altered. The human nature retains its integrity, but its subsistence is not its own; it subsists in the Person of the Son. This concept is fundamental to Aquinas's Christology, ensuring Christ's full divinity and full humanity.

Gagliardi demonstrates how Aquinas's Christology systematically refutes classical Christological heresies. He shows how Aquinas counters Nestorianism by affirming the single Person of Christ, not two. He also addresses Monophysitism by maintaining the distinctness and integrity of Christ's two natures. Furthermore, Aquinas's work clarifies positions against Apollinarianism (denying a human soul in Christ) and Eutychianism (confusion of natures), ensuring a balanced and orthodox understanding of the Incarnation.

Gagliardi explains that Aquinas attributes three types of knowledge to Christ's human soul: beatific knowledge (seeing God directly), infused knowledge (perfect knowledge of all things pertaining to salvation and creation, infused by God), and acquired or experimental knowledge (knowledge gained through sensory experience and reasoning, like any human). This tripartite distinction ensures Christ's full humanity while also affirming His divine wisdom and perfect human intellect, avoiding any limitations that would contradict His role as Savior.

Gagliardi highlights assumptio (assumption) as a key concept. It signifies that the divine Person of the Word assumed a human nature, rather than the human nature uniting itself to the divine. This emphasizes the active role of the divine Person and the passive, receptive role of the human nature. The assumption is unilateral, from the divine to the human, ensuring that the divine Person is the subsisting subject of both natures, thus preserving the unity of Christ's Person.

Gagliardi explains that Aquinas affirms two distinct wills in Christ: a divine will and a human will, corresponding to His two natures. The human will is perfectly subject to the divine will, always choosing what is good and in conformity with God's plan. This avoids Monothelitism, which posits only one will. Aquinas emphasizes that Christ's human will, though distinct, is never in opposition to His divine will, demonstrating perfect obedience and freedom.

Gagliardi argues strongly for the enduring contemporary relevance of Thomistic Christology. He believes that Aquinas's precision, systematic rigor, and deep philosophical and theological insights offer a robust framework for understanding the mystery of Christ, capable of addressing modern theological challenges and providing a solid foundation for faith. He suggests that returning to Aquinas can help overcome ambiguities and superficialities in current Christological discourse.

Gagliardi presents Aquinas's method as one characterized by rigorous philosophical analysis, careful distinctions, and a profound respect for Scripture and tradition. Aquinas employs reason to illuminate faith, using philosophical concepts (like person, nature, substance) to articulate theological truths. His method involves posing objections, presenting arguments, and offering detailed replies, systematically building a coherent theological system that integrates revelation with rational inquiry.

Gagliardi explains that Christ's human nature was endowed with the fullness of grace from the moment of the Incarnation. This grace, known as the grace of union, is distinct from habitual grace, but it perfects His human soul and enables Him to be the Head of the Church, the source of grace for all humanity. Christ's human nature is the instrumental cause of grace, while His divine Person is the principal cause, making Him the perfect mediator.

While Gagliardi's book focuses on the Person of Christ, he implicitly touches upon related Marian doctrines by discussing the Incarnation's prerequisites and consequences. Aquinas himself did not explicitly teach the Immaculate Conception in the developed sense later defined, but his Christology provides the theological framework for understanding the unique purity and sanctity required for the Mother of God, which later theologians built upon to articulate the doctrine. Gagliardi's focus remains on Christ's Person.

Gagliardi shows that for Aquinas, Christ is the Head of the Church in multiple ways: by pre-eminence (He is superior to all members), by perfection (He possesses the fullness of grace), and by causality (He communicates grace to all members). As the Head, Christ is the source of all spiritual life and growth for the Mystical Body, His Church. This concept underscores the salvific and unifying role of Christ's Person, extending His Incarnation's benefits to believers.

Gagliardi emphasizes that Christ's suffering and death, though pertaining to His human nature, derive their infinite salvific value from the dignity of His divine Person. Because the Person suffering is God, His sacrifice has infinite merit, capable of atoning for all sins. Aquinas, as presented by Gagliardi, views the Passion as both a satisfaction for sin and a meritorious act, demonstrating God's immense love and providing a perfect example of obedience and charity.

The book is primarily intended for students and scholars of theology, particularly those interested in Thomistic thought, Christology, and systematic theology. Its rigorous academic approach, detailed analysis, and engagement with complex philosophical and theological concepts make it suitable for advanced theological studies. It serves as a valuable resource for anyone seeking a deep and precise understanding of Aquinas's Christological contributions.

Gagliardi meticulously differentiates between nature and person. Nature refers to the essence or whatness of a being (e.g., human nature, divine nature), defining its operations and properties. Person refers to the subsisting individual rational nature. In Christ, there are two distinct natures (divine and human), but only one Person (the divine Person of the Word). The human nature does not subsist as a separate person but is assumed by the divine Person, which is the ultimate subject of all Christ's actions.

Gagliardi, in discussing the Incarnation, naturally addresses Mary's unique role as the Mother of God (Theotokos). Aquinas affirms that Mary is truly the Mother of God because she bore the Person who is God. Her virginity before, during, and after childbirth is also affirmed. Her role is essential as the means through which the Word assumed human nature, making her integral to the mystery of the Incarnation, though the book's primary focus remains on Christ's Person.

Spoiler: Gagliardi ultimately concludes that Aquinas's Christology offers an unparalleled synthesis of biblical revelation, patristic tradition, and philosophical rigor, providing the most coherent and comprehensive theological account of the Person of Christ. He asserts that Aquinas's distinctions regarding person and nature, his understanding of the hypostatic union, and his treatment of Christ's knowledge, will, and grace remain indispensable for a profound and orthodox understanding of the Incarnation, serving as a perennial model for theological inquiry.

Gagliardi explains that Aquinas affirms Christ's impeccability based on the hypostatic union. Because Christ's human nature is united to the divine Person of the Word, and the divine Person is infinitely holy and incapable of sin, Christ's human will is necessarily confirmed in goodness and cannot choose evil. His impeccability is not a lack of freedom but a perfect freedom from the possibility of sin, stemming from the absolute perfection of His Person.

Readers can gain a deeper, more precise understanding of the central mystery of Christianity: the Incarnation. The book fosters intellectual clarity regarding complex theological concepts, strengthening faith by demonstrating the rationality and coherence of Christian doctrine. It encourages a more profound appreciation for Christ's Person, His dual natures, and His salvific work, leading to greater adoration and a more informed spiritual life rooted in the truth of who Christ is.