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

Obj. 3: Further, whatever is proper to a nature, belongs to all that have that nature: just as risibility belongs to all men. But to be adopted does not belong to every rational nature. Therefore it is not proper to human nature.

On the contrary, Adopted sons are the "heirs of God," as is stated Rom. 8:17. But such an inheritance belongs to none but the rational nature. Therefore it is proper to the rational nature to be adopted.

I answer that, As stated above (A. 2, ad 3), the sonship of adoption is a certain likeness of natural sonship. Now the Son of God proceeds naturally from the Father as the Intellectual Word, in oneness of nature with the Father. To this Word, therefore, something may be likened in three ways. First, on the part of the form but not on the part of its intelligibility: thus the form of a house already built is like the mental word of the builder in its specific form, but not in intelligibility, because the material form of a house is not intelligible, as it was in the mind of the builder. In this way every creature is like the Eternal Word; since it was made through the Word. Secondly, the creature is likened to the Word, not only as to its form, but also as to its intelligibility: thus the knowledge which is begotten in the disciple's mind is likened to the word in the mind of the master. In this way the rational creature, even in its nature, is likened to the Word of God. Thirdly, a creature is likened to the Eternal Word, as to the oneness of the Word with the Father, which is by reason of grace and charity: wherefore our Lord prays (John 17:21, 22): "That they may be one in Us . . . as We also are one." And this likeness perfects the adoption: for to those who are thus like Him the eternal inheritance is due. It is therefore clear that to be adopted belongs to the rational creature alone: not indeed to all, but only to those who have charity; which is "poured forth in our hearts by the Holy Ghost" (Rom. 5:5); for which reason (Rom. 8:15) the Holy Ghost is called "the Spirit of adoption of sons."

Reply Obj. 1: God is called the Father of the irrational creature, not properly speaking, by reason of adoption, but by reason of creation; according to the first-mentioned participation of likeness.

Reply Obj. 2: Angels are called sons of God by adoptive sonship, not that it belongs to them first; but because they were the first to receive the adoption of sons.

Reply Obj. 3: Adoption is a property resulting not from nature, but from grace, of which the rational nature is capable. Therefore it need not belong to every rational nature: but every rational creature must needs be capable of adoption. _______________________

FOURTH ARTICLE [III, Q. 23, Art. 4]

Whether Christ As Man Is the Adopted Son of God?

Objection 1: It would seem that Christ as man is the adopted Son of God. For Hilary says (De Trin. ii) speaking of Christ: "The dignity of power is not forfeited when carnal humanity [*Some editions read 'humilitas'—'the humility or lowliness of the flesh'] is adopted." Therefore Christ as man is the adopted Son of God.

Obj. 2: Further, Augustine says (De Praedest. Sanct. xv) that "by the same grace that Man is Christ, as from the birth of faith every man is a Christian." But other men are Christians by the grace of adoption. Therefore this Man is Christ by adoption: and consequently He would seem to be an adopted son.

Obj. 3: Further, Christ, as man, is a servant. But it is of greater dignity to be an adopted son than to be a servant. Therefore much more is Christ, as man, an adopted Son.

On the contrary, Ambrose says (De Incarn. viii): "We do not call an adopted son a natural son: the natural son is a true son." But Christ is the true and natural Son of God, according to 1 John 5:20: "That we may . . . be in His true Son, Jesus Christ." Therefore Christ, as Man, is not an adopted Son.

I answer that, Sonship belongs properly to the hypostasis or person, not to the nature; whence in the First Part (Q. 32, A. 3) we have stated that Filiation is a personal property. Now in Christ there is no other than the uncreated person or hypostasis, to Whom it belongs by nature to be the Son. But it has been said above (A. 1, ad 2), that the sonship of adoption is a participated likeness of natural sonship: nor can a thing be said to participate in what it has essentially. Therefore Christ, Who is the natural Son of God, can nowise be called an adopted Son.

But according to those who suppose two persons or two hypostases or two supposita in Christ, no reason prevents Christ being called the adopted Son of God.

Reply Obj. 1: As sonship does not properly belong to the nature, so neither does adoption. Consequently, when it is said that "carnal humanity is adopted," the expression is metaphorical: and adoption is used to signify the union of human nature to the Person of the Son.

Reply Obj. 2: This comparison of Augustine is to be referred to the principle because, to wit, just as it is granted to any man without meriting it to be a Christian, so did it happen that this man without meriting it was Christ. But there is a difference on the part of the term: because by the grace of union Christ is the natural Son; whereas another man by habitual grace is an adopted son. Yet habitual grace in Christ does not make one who was not a son to be an adopted son, but is a certain effect of Filiation in the soul of Christ, according to John 1:14: "We saw His glory . . . as it were of the Only-begotten of the Father; full of grace and truth."

Reply Obj. 3: To be a creature, as also to be subservient or subject to God, regards not only the person, but also the nature: but this cannot be said of sonship. Wherefore the comparison does not hold.

We shall now consider the predestination of Christ. Under this head there are four points of inquiry:

(1) Whether Christ was predestinated?

(2) Whether He was predestinated as man?

(3) Whether His predestination is the exemplar of ours?

(4) Whether it is the cause of our predestination? _______________________

FIRST ARTICLE [III, Q. 24, Art. 1]

Whether It Is Befitting That Christ Should Be Predestinated?

Objection 1: It would seem unfitting that Christ should be predestinated. For the term of anyone's predestination seems to be the adoption of sons, according to Eph. 1:5: "Who hath predestinated us unto the adoption of children." But it is not befitting to Christ to be an adopted Son, as stated above (Q. 23, A. 4). Therefore it is not fitting that Christ be predestinated.

Obj. 2: Further, we may consider two things in Christ: His human nature and His person. But it cannot be said that Christ is predestinated by reason of His human nature; for this proposition is false—"The human nature is Son of God." In like manner neither by reason of the person; for this person is the Son of God, not by grace, but by nature: whereas predestination regards what is of grace, as stated in the First Part, Q. 23, AA. 2, 5. Therefore Christ was not predestinated to be the Son of God.

Obj. 3: Further, just as that which has been made was not always, so also that which was predestinated; since predestination implies a certain antecedence. But, because Christ was always God and the Son of God, it cannot be said that that Man was "made the Son of God." Therefore, for a like reason, we ought not to say that Christ was "predestinated the Son of God."

On the contrary, The Apostle says, speaking of Christ (Rom. 1:4): "Who was predestinated the Son of God in power."

I answer that, As is clear from what has been said in the First Part (Q. 23, AA. 1, 2), predestination, in its proper sense, is a certain Divine preordination from eternity of those things which are to be done in time by the grace of God. Now, that man is God, and that God is man, is something done in time by God through the grace of union. Nor can it be said that God has not from eternity pre-ordained to do this in time: since it would follow that something would come anew into the Divine Mind. And we must needs admit that the union itself of natures in the Person of Christ falls under the eternal predestination of God. For this reason do we say that Christ was predestinated.