above the common mode, in unity of person, so above the
common manner of men was it filled with knowledge and grace by the
Word of God Himself; and not by the medium of angels, who in their
beginning received the knowledge of things by the influence of the
Word, as Augustine says (Gen. ad lit. ii, 8).

Reply Obj. 1: This strengthening by the angel was for the purpose not
of instructing Him, but of proving the truth of His human nature.
Hence Bede says (on Luke 22:43): "In testimony of both natures are
the angels said to have ministered to Him and to have strengthened
Him. For the Creator did not need help from His creature; but having
become man, even as it was for our sake that He was sad, so was it
for our sake that He was strengthened," i.e. in order that our faith
in the Incarnation might be strengthened.

Reply Obj. 2: Dionysius says that Christ was subject to the angelic
instructions, not by reason of Himself, but by reason of what
happened at His Incarnation, and as regards the care of Him whilst He
was a child. Hence in the same place he adds that "Jesus' withdrawal
to Egypt decreed by the Father is announced to Joseph by angels, and
again His return to Judaea from Egypt."

Reply Obj. 3: The Son of God assumed a passible body (as will be said
hereafter (Q. 14, A. 1)) and a soul perfect in knowledge and grace (Q.
14, A. 1, ad 1; A. 4). Hence His body was rightly subject to the
impression of heavenly bodies; but His soul was not subject to the
impression of heavenly spirits.
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QUESTION 13

OF THE POWER OF CHRIST'S SOUL
(In Four Articles)

We must now consider the power of Christ's soul; and under this head
there are four points of inquiry:

(1) Whether He had omnipotence simply?

(2) Whether He had omnipotence with regard to corporeal creatures?

(3) Whether He had omnipotence with regard to His own body?

(4) Whether He had omnipotence as regards the execution of His own
will?
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FIRST ARTICLE [III, Q. 13, Art. 1]

Whether the Soul of Christ Had Omnipotence?

Objection 1: It would seem that the soul of Christ had omnipotence.
For Ambrose [*Gloss, Ord.] says on Luke 1:32: "The power which the
Son of God had naturally, the Man was about to receive in time." Now
this would seem to regard the soul principally, since it is the chief
part of man. Hence since the Son of God had omnipotence from all
eternity, it would seem that the soul of Christ received o