Thomas Aquinas - Summa Theologica, Part III (Tertia Pars)

Likewise, neither could human nature have been assumed by the Son of God, as it is in the Divine intellect, since it would be none other than the Divine Nature; and, according to this, human nature would be in the Son of God from eternity. Neither can we say that the Son of God assumed human nature as it is in a human intellect, for this would mean nothing else but that He is understood to assume a human nature; and thus if He did not assume it in reality, this would be a false understanding; nor would this assumption of the human nature be anything but a fictitious Incarnation, as Damascene says (De Fide Orth. iii, 11).

Reply Obj. 1: The incarnate Son of God is the common Saviour of all, not by a generic or specific community, such as is attributed to the nature separated from the individuals, but by a community of cause, whereby the incarnate Son of God is the universal cause of human salvation.

Reply Obj. 2: Self-existing ( per se ) man is not to be found in nature in such a way as to be outside the singular, as the Platonists held, although some say Plato believed that the separate man was only in the Divine intellect. And hence it was not necessary for it to be assumed by the Word, since it had been with Him from eternity.

Reply Obj. 3: Although human nature was not assumed in the concrete, as if the suppositum were presupposed to the assumption, nevertheless it is assumed in an individual, since it is assumed so as to be in an individual. _______________________

FIFTH ARTICLE [III, Q. 4, Art. 5]

Whether the Son of God Ought to Have Assumed Human Nature in All

Individuals?

Objection 1: It would seem that the Son of God ought to have assumed human nature in all individuals. For what is assumed first and by itself is human nature. But what belongs essentially to a nature belongs to all who exist in the nature. Therefore it was fitting that human nature should be assumed by the Word of God in all its supposita.

Obj. 2: Further, the Divine Incarnation proceeded from Divine Love; hence it is written (John 3:16): "God so loved the world as to give His only-begotten Son." But love makes us give ourselves to our friends as much as we can, and it was possible for the Son of God to assume several human natures, as was said above (Q. 3, A. 7), and with equal reason all. Hence it was fitting for the Son of God to assume human nature in all its supposita.

Obj. 3: Further, a skilful workman completes his work in the shortest manner possible. But it would have been a shorter way if all men had been assumed to the natural sonship than for one natural Son to lead many to the adoption of sons, as is written Gal. 4:5 (cf. Heb. 2:10). Therefore human nature ought to have been assumed by God in all its supposita.

On the contrary, Damascene says (De Fide Orth. iii, 11) that the Son of God "did not assume human nature as a species, nor did He assume all its hypostases."

I answer that, It was unfitting for human nature to be assumed by the Word in all its supposita. First, because the multitude of supposita of human nature, which are natural to it, would have been taken away. For since we must not see any other suppositum in the assumed nature, except the Person assuming, as was said above (A. 3), if there was no human nature except what was assumed, it would follow that there was but one suppositum of human nature, which is the Person assuming. Secondly, because this would have been derogatory to the dignity of the incarnate Son of God, as He is the First-born of many brethren, according to the human nature, even as He is the First-born of all creatures according to the Divine, for then all men would be of equal dignity. Thirdly, because it is fitting that as one Divine suppositum is incarnate, so He should assume one human nature, so that on both sides unity might be found.

Reply Obj. 1: To be assumed belongs to the human nature of itself, because it does not belong to it by reason of a person, as it belongs to the Divine Nature to assume by reason of the Person; not, however, that it belongs to it of itself as if belonging to its essential principles, or as its natural property in which manner it would belong to all its supposita.

Reply Obj. 2: The love of God to men is shown not merely in the assumption of human nature, but especially in what He suffered in human nature for other men, according to Rom. 5:8: "But God commendeth His charity towards us; because when as yet we were sinners . . . Christ died for us," which would not have taken place had He assumed human nature in all its supposita.

Reply Obj. 3: In order to shorten the way, which every skilful workman does, what can be done by one must not be done by many. Hence it was most fitting that by one man all the rest should be saved. _______________________

SIXTH ARTICLE [III, Q. 4, Art. 6]

Whether It Was Fitting for the Son of God to Assume Human Nature of the Stock of Adam?

Objection 1: It would seem that it was not fitting for the Son of God to assume human nature of the stock of Adam, for the Apostle says (Heb. 7:26): "For it was fitting that we should have such a high priest . . . separated from sinners." But He would have been still further separated from sinners had He not assumed human nature of the stock of Adam, a sinner. Hence it seems that He ought not to have assumed human nature of the stock of Adam.

Obj. 2: Further, in every genus the principle is nobler than what is from the principle. Hence, if He wished to assume human nature, He ought to have assumed it in Adam himself.

Obj. 3: Further, the Gentiles were greater sinners than the Jews, as a gloss says on Gal. 2:15: "For we by nature are Jews, and not of the Gentiles, sinners." Hence, if He wished to assume human nature from sinners, He ought rather to have assumed it from the Gentiles than from the stock of Abraham, who was just.

On the contrary, (Luke 3), the genealogy of our Lord is traced back to Adam.

I answer that, As Augustine says (De Trin. xiii, 18): "God was able to assume human nature elsewhere than from the stock of Adam, who by his sin had fettered the whole human race; yet God judged it better to assume human nature from the vanquished race, and thus to vanquish the enemy of the human race." And this for three reasons: First, because it would seem to belong to justice that he who sinned should make amends; and hence that from the nature which he had corrupted should be assumed that whereby satisfaction was to be made for the whole nature. Secondly, it pertains to man's greater dignity that the conqueror of the devil should spring from the stock conquered by the devil. Thirdly, because God's power is thereby made more manifest, since, from a corrupt and weakened nature, He assumed that which was raised to such might and glory.

Reply Obj. 1: Christ ought to be separated from sinners as regards sin, which He came to overthrow, and not as regards nature which He came to save, and in which "it behooved Him in all things to be made like to His brethren," as the Apostle says (Heb. 2:17). And in this is His innocence the more wonderful, seeing that though assumed from a mass tainted by sin, His nature was endowed with such purity.

Reply Obj. 2: As was said above (ad 1) it behooved Him Who came to take away sins to be separated from sinners as regards sin, to which Adam was subject, whom Christ "brought out of his sin," as is written (Wis. 10:2). For it behooved Him Who came to cleanse all, not to need cleansing Himself; just as in every genus of motion the first mover is immovable as regards that motion, and the first to alter is itself unalterable. Hence it was not fitting that He should assume human nature in Adam himself.

Reply Obj. 3: Since Christ ought especially to be separated from sinners as regards sin, and to possess the highest innocence, it was fitting that between the first sinner and Christ some just men should stand midway, in whom certain forecasts of (His) future holiness should shine forth. And hence, even in the people from whom Christ was to be born, God appointed signs of holiness, which began in Abraham, who was the first to receive the promise of Christ, and circumcision, as a sign that the covenant should be kept, as is written (Gen. 17:11).