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Scotus claims that Christ's human nature depends on the second person of the Trinity (he describes a relationship of dependence that a nature, as communicable, has on its suppositum) in a way analogous to that in which an accident depends on a substance. He also claims that Christ's human accidents depend on Christ's human nature. This article addresses whether or not these dependence relations are transitive, and concludes that Scotus denied the transitivity of such dependence relations in order to bring him closer to Zwingli's view -not Luther's-, regarding the Christological question. [ABSTRACT FROM AUTHOR]

This paper argues, against A. N. Williams, that Aquinas accepted a doctrine of created grace, in addition to uncreated grace, throughout his career, including in the Summa theologiae. After offering analyses of Aquinas's treatment of created and uncreated grace, it further argues, against Luke Davis Townsend, that according to Aquinas created grace is the formal cause not only of a person's being justified but also of a person's participating in God and being deified. To this extent, these latter are mediated: created grace is what explains someone's participating in God and being deified: 'explains' in the sense of an Aristotelian formal cause, much as (to use one of Aquinas's examples) something's whiteness explains that thing's being white. [ABSTRACT FROM AUTHOR]

The Church consists of those configured to Christ in baptism. In opposition to Aquinas, this configuration or character is conceived of not as a real quality of the baptized, but merely as a relation to God's will, such that God will in appropriate circumstances give grace to a person with the disposition. The community of the Church thus consists of people like each other only in the sense of sharing the same relation to God's will. On this relation supervenes a relation of obligation to Christ, analogous to the similar obligations in a secular polity. [ABSTRACT FROM AUTHOR]