The person of the Logos, accordingly, has assumed the impersonal human nature, and in such way that the assumption of the soul became the means for the assumption of the body. This union with the human soul is the "gratia unionis", which leads to the impartation of the "gratia habitualis" from the Logos to the human nature. Thereby, all human potentialities are made perfect in Jesus. Besides the perfections given by the vision of God, which Jesus enjoyed from the beginning, he receives all others by the "gratia habitualis". Insofar, however, as it is the limited human nature which receives these perfections, they are finite. This holds both of the knowledge and the will of Christ.