oly by it from the beginning of His conception; not that it
was until then sinful, or even not just.

Reply Obj. 3: The fulness of grace is attributed to the soul of
Christ according to the capacity of the creature and not by
comparison with the infinite fulness of the Divine goodness.
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TENTH ARTICLE [III, Q. 7, Art. 10]

Whether the Fulness of Grace Is Proper to Christ?

Objection 1: It would seem that the fulness of grace is not proper to
Christ. For what is proper to anyone belongs to him alone. But to be
full of grace is attributed to some others; for it was said to the
Blessed Virgin (Luke 1:28): "Hail, full of grace"; and again it is
written (Acts 6:8): "Stephen, full of grace and fortitude." Therefore
the fulness of grace is not proper to Christ.

Obj. 2: Further, what can be communicated to others through Christ
does not seem to be proper to Christ. But the fulness of grace can be
communicated to others through Christ, since the Apostle says (Eph.
3:19): "That you may be filled unto all the fulness of God."
Therefore the fulness of grace is not proper to Christ.

Obj. 3: Further, the state of the wayfarer seems to be proportioned
to the state of the comprehensor. But in the state of the
comprehensor there will be a certain fulness, since "in our heavenly
country with its fulness of all good, although some things are
bestowed in a pre-eminent way, yet nothing is possessed singularly,"
as is clear from Gregory (Hom. De Cent. Ovib.; xxxiv in Ev.).
Therefore in the state of the comprehensor the fulness of grace is
possessed by everyone, and hence the fulness of grace is not proper
to Christ. On the contrary, The fulness of grace is attributed to
Christ inasmuch as He is the only-begotten of the Father, according
to John 1:14: "We saw Him [Vulg.: 'His glory'] as it were . . . the
Only-begotten of the Father, full of grace and truth." But to be the
Only-begotten of the Father is proper to Christ. Therefore it is
proper to Him to be full of grace and truth.

_I answer that,_ The fulness of grace may be taken in two ways:
First, on the part of grace itself, or secondly on the part of the
one who has grace. Now on the part of grace itself there is said to
be the fulness of grace when the limit of grace is attained, as to
essence and power, inasmuch as grace is possessed in its highest
possible excellence and in its greatest possible extension to all its
effects. And this fulness of grace