o the transmutation of creatures.
Therefore this does not belong to Christ's soul.

_I answer that,_ Two distinctions are here needed. Of these the first
is with respect to the transmutation of creatures, which is
three-fold. The first is natural, being brought about by the proper
agent naturally; the second is miraculous, being brought about by a
supernatural agent above the wonted order and course of nature, as to
raise the dead; the third is inasmuch as every creature may be
brought to nothing.

The second distinction has to do with Christ's soul, which may be
looked at in two ways: first in its proper nature and with its power
of nature or of grace; secondly, as it is the instrument of the Word
of God, personally united to Him. Therefore if we speak of the soul
of Christ in its proper nature and with its power of nature or of
grace, it had power to cause those effects proper to a soul (e.g. to
rule the body and direct human acts, and also, by the fulness of
grace and knowledge to enlighten all rational creatures falling short
of its perfection), in a manner befitting a rational creature. But if
we speak of the soul of Christ as it is the instrument of the Word
united to Him, it had an instrumental power to effect all the
miraculous transmutations ordainable to the end of the Incarnation,
which is "to re-establish all things that are in heaven and on earth"
[*Eph. 1:10]. But the transmutation of creatures, inasmuch as they
may be brought to nothing, corresponds to their creation, whereby
they were brought from nothing. And hence even as God alone can
create, so, too, He alone can bring creatures to nothing, and He
alone upholds them in being, lest they fall back to nothing. And thus
it must be said that the soul of Christ had not omnipotence with
regard to the transmutation of creatures.

Reply Obj. 1: As Jerome says (on the text quoted): "Power is given
Him," i.e. to Christ as man, "Who a little while before was
crucified, buried in the tomb, and afterwards rose again." But power
is said to have been given Him, by reason of the union whereby it was
brought about that a Man was omnipotent, as was said above (A. 1, ad
1). And although this was made known to the angels before the
Resurrection, yet after the Resurrection it was made known to all
men, as Remigius says (cf. Catena Aurea). Now, "things are said to
happen when they are made known" [*Hugh of St. Victor: Qq. in Ep. ad
Philip.]. Hence after the Resurrectio