Summa Theologica.
Part IV (Tertia Pars).
by Thomas Aquinas.
PROLOGUE
Forasmuch as our Saviour the Lord Jesus Christ, in order to "save His people from their sins" (Matt. 1:21), as the angel announced, showed unto us in His own Person the way of truth, whereby we may attain to the bliss of eternal life by rising again, it is necessary, in order to complete the work of theology, that after considering the last end of human life, and the virtues and vices, there should follow the consideration of the Saviour of all, and of the benefits bestowed by Him on the human race.
Concerning this we must consider (1) the Saviour Himself; (2) the sacraments by which we attain to our salvation; (3) the end of immortal life to which we attain by the resurrection.
Concerning the first, a double consideration occurs: the first, about the mystery of the Incarnation itself, whereby G.o.d was made man for our salvation; the second, about such things as were done and suffered by our Saviour--i.e. G.o.d incarnate.
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TREATISE ON THE INCARNATION (QQ. 1-59) _______________________
QUESTION 1
OF THE FITNESS OF THE INCARNATION (In Six Articles)
Concerning the first, three things occur to be considered: first, the fitness of the Incarnation; secondly, the mode of union of the Word Incarnate; thirdly, what follows this union.
Under the first head there are six points of inquiry:
(1) Whether it was fitting for G.o.d to become incarnate?
(2) Whether it was necessary for the restoration of the human race?
(3) Whether if there had been no sin G.o.d would have become incarnate?
(4) Whether He became incarnate to take away original sin rather than actual?
(5) Whether it was fitting for G.o.d to become incarnate from the beginning of the world?
(6) Whether His Incarnation ought to have been deferred to the end of the world?
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FIRST ARTICLE [III, Q. 1, Art. 1]
Whether It Was Fitting That G.o.d Should Become Incarnate?
Objection 1: It would seem that it was not fitting for G.o.d to become incarnate. Since G.o.d from all eternity is the very essence of goodness, it was best for Him to be as He had been from all eternity.
But from all eternity He had been without flesh. Therefore it was most fitting for Him not to be united to flesh. Therefore it was not fitting for G.o.d to become incarnate.
Obj. 2: Further, it is not fitting to unite things that are infinitely apart, even as it would not be a fitting union if one were "to paint a figure in which the neck of a horse was joined to the head of a man" [*Horace, Ars. Poet., line 1]. But G.o.d and flesh are infinitely apart; since G.o.d is most simple, and flesh is most composite--especially human flesh. Therefore it was not fitting that G.o.d should be united to human flesh.
Obj. 3: Further, a body is as distant from the highest spirit as evil is from the highest good. But it was wholly unfitting that G.o.d, Who is the highest good, should a.s.sume evil. Therefore it was not fitting that the highest uncreated spirit should a.s.sume a body.
Obj. 4: Further, it is not becoming that He Who surpa.s.sed the greatest things should be contained in the least, and He upon Whom rests the care of great things should leave them for lesser things.
But G.o.d--Who takes care of the whole world--the whole universe of things cannot contain. Therefore it would seem unfitting that "He should be hid under the frail body of a babe in swathing bands, in comparison with Whom the whole universe is accounted as little; and that this Prince should quit His throne for so long, and transfer the government of the whole world to so frail a body," as Volusia.n.u.s writes to Augustine (Ep. cx.x.xv).
_On the contrary,_ It would seem most fitting that by visible things the invisible things of G.o.d should be made known; for to this end was the whole world made, as is clear from the word of the Apostle (Rom.
1:20): "For the invisible things of G.o.d ... are clearly seen, being understood by the things that are made." But, as Damascene says (De Fide Orth. iii, 1), by the mystery of the Incarnation are made known at once the goodness, the wisdom, the justice, and the power or might of G.o.d--"His goodness, for He did not despise the weakness of His own handiwork; His justice, since, on man"s defeat, He caused the tyrant to be overcome by none other than man, and yet He did not s.n.a.t.c.h men forcibly from death; His wisdom, for He found a suitable discharge for a most heavy debt; His power, or infinite might, for there is nothing greater than for G.o.d to become incarnate ..."
_I answer that,_ To each thing, that is befitting which belongs to it by reason of its very nature; thus, to reason befits man, since this belongs to him because he is of a rational nature. But the very nature of G.o.d is goodness, as is clear from Dionysius (Div. Nom. i).
Hence, what belongs to the essence of goodness befits G.o.d. But it belongs to the essence of goodness to communicate itself to others, as is plain from Dionysius (Div. Nom. iv). Hence it belongs to the essence of the highest good to communicate itself in the highest manner to the creature, and this is brought about chiefly by "His so joining created nature to Himself that one Person is made up of these three--the Word, a soul and flesh," as Augustine says (De Trin.
xiii). Hence it is manifest that it was fitting that G.o.d should become incarnate.
Reply Obj. 1: The mystery of the Incarnation was not completed through G.o.d being changed in any way from the state in which He had been from eternity, but through His having united Himself to the creature in a new way, or rather through having united it to Himself.
But it is fitting that a creature which by nature is mutable, should not always be in one way. And therefore, as the creature began to be, although it had not been before, so likewise, not having been previously united to G.o.d in Person, it was afterwards united to Him.
Reply Obj. 2: To be united to G.o.d in unity of person was not fitting to human flesh, according to its natural endowments, since it was above its dignity; nevertheless, it was fitting that G.o.d, by reason of His infinite goodness, should unite it to Himself for man"s salvation.
Reply Obj. 3: Every mode of being wherein any creature whatsoever differs from the Creator has been established by G.o.d"s wisdom, and is ordained to G.o.d"s goodness. For G.o.d, Who is uncreated, immutable, and incorporeal, produced mutable and corporeal creatures for His own goodness. And so also the evil of punishment was established by G.o.d"s justice for G.o.d"s glory. But evil of fault is committed by withdrawing from the art of the Divine wisdom and from the order of the Divine goodness. And therefore it could be fitting to G.o.d to a.s.sume a nature created, mutable, corporeal, and subject to penalty, but it did not become Him to a.s.sume the evil of fault.
Reply Obj. 4: As Augustine replies (Ep. ad Volusian. cx.x.xvii): "The Christian doctrine nowhere holds that G.o.d was so joined to human flesh as either to desert or lose, or to transfer and as it were, contract within this frail body, the care of governing the universe.
This is the thought of men unable to see anything but corporeal things ... G.o.d is great not in ma.s.s, but in might. Hence the greatness of His might feels no straits in narrow surroundings. Nor, if the pa.s.sing word of a man is heard at once by many, and wholly by each, is it incredible that the abiding Word of G.o.d should be everywhere at once?" Hence nothing unfitting arises from G.o.d becoming incarnate.
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SECOND ARTICLE [III, Q. 1, Art. 2]
Whether It Was Necessary for the Restoration of the Human Race That the Word of G.o.d Should Become Incarnate?
Objection 1: It would seem that it was not necessary for the reparation of the human race that the Word of G.o.d should become incarnate. For since the Word of G.o.d is perfect G.o.d, as has been said (I, Q. 4, AA. 1, 2), no power was added to Him by the a.s.sumption of flesh. Therefore, if the incarnate Word of G.o.d restored human nature.
He could also have restored it without a.s.suming flesh.
Obj. 2: Further, for the restoration of human nature, which had fallen through sin, nothing more is required than that man should satisfy for sin. Now man can satisfy, as it would seem, for sin; for G.o.d cannot require from man more than man can do, and since He is more inclined to be merciful than to punish, as He lays the act of sin to man"s charge, so He ought to credit him with the contrary act.
Therefore it was not necessary for the restoration of human nature that the Word of G.o.d should become incarnate.
Obj. 3: Further, to revere G.o.d pertains especially to man"s salvation; hence it is written (Mal. 1:6): "If, then, I be a father, where is my honor? and if I be a master, where is my fear?" But men revere G.o.d the more by considering Him as elevated above all, and far beyond man"s senses, hence (Ps. 112:4) it is written: "The Lord is high above all nations, and His glory above the heavens"; and farther on: "Who is as the Lord our G.o.d?" which pertains to reverence.
Therefore it would seem unfitting to man"s salvation that G.o.d should be made like unto us by a.s.suming flesh.
_On the contrary,_ What frees the human race from perdition is necessary for the salvation of man. But the mystery of the Incarnation is such; according to John 3:16: "G.o.d so loved the world as to give His only-begotten Son, that whosoever believeth in Him may not perish, but may have life everlasting." Therefore it was necessary for man"s salvation that G.o.d should become incarnate.
_I answer that,_ A thing is said to be necessary for a certain end in two ways. First, when the end cannot be without it; as food is necessary for the preservation of human life. Secondly, when the end is attained better and more conveniently, as a horse is necessary for a journey. In the first way it was not necessary that G.o.d should become incarnate for the restoration of human nature. For G.o.d with His omnipotent power could have restored human nature in many other ways. But in the second way it was necessary that G.o.d should become incarnate for the restoration of human nature. Hence Augustine says (De Trin. xii, 10): "We shall also show that other ways were not wanting to G.o.d, to Whose power all things are equally subject; but that there was not a more fitting way of healing our misery."
Now this may be viewed with respect to our "furtherance in good."
First, with regard to faith, which is made more certain by believing G.o.d Himself Who speaks; hence Augustine says (De Civ. Dei xi, 2): "In order that man might journey more trustfully toward the truth, the Truth itself, the Son of G.o.d, having a.s.sumed human nature, established and founded faith." Secondly, with regard to hope, which is thereby greatly strengthened; hence Augustine says (De Trin.
xiii): "Nothing was so necessary for raising our hope as to show us how deeply G.o.d loved us. And what could afford us a stronger proof of this than that the Son of G.o.d should become a partner with us of human nature?" Thirdly, with regard to charity, which is greatly enkindled by this; hence Augustine says (De Catech. Rudib. iv): "What greater cause is there of the Lord"s coming than to show G.o.d"s love for us?" And he afterwards adds: "If we have been slow to love, at least let us hasten to love in return." Fourthly, with regard to well-doing, in which He set us an example; hence Augustine says in a sermon (xxii de Temp.): "Man who might be seen was not to be followed; but G.o.d was to be followed, Who could not be seen. And therefore G.o.d was made man, that He Who might be seen by man, and Whom man might follow, might be shown to man." Fifthly, with regard to the full partic.i.p.ation of the Divinity, which is the true bliss of man and end of human life; and this is bestowed upon us by Christ"s humanity; for Augustine says in a sermon (xiii de Temp.): "G.o.d was made man, that man might be made G.o.d."
So also was this useful for our _withdrawal from evil._ First, because man is taught by it not to prefer the devil to himself, nor to honor him who is the author of sin; hence Augustine says (De Trin.
xiii, 17): "Since human nature is so united to G.o.d as to become one person, let not these proud spirits dare to prefer themselves to man, because they have no bodies." Secondly, because we are thereby taught how great is man"s dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. xvi): "G.o.d has proved to us how high a place human nature holds amongst creatures, inasmuch as He appeared to men as a true man." And Pope Leo says in a sermon on the Nativity (xxi): "Learn, O Christian, thy worth; and being made a partner of the Divine nature, refuse to return by evil deeds to your former worthlessness." Thirdly, because, "in order to do away with man"s presumption, the grace of G.o.d is commended in Jesus Christ, though no merits of ours went before," as Augustine says (De Trin. xiii, 17).
Fourthly, because "man"s pride, which is the greatest stumbling-block to our clinging to G.o.d, can be convinced and cured by humility so great," as Augustine says in the same place. Fifthly, in order to free man from the thraldom of sin, which, as Augustine says (De Trin.
xiii, 13), "ought to be done in such a way that the devil should be overcome by the justice of the man Jesus Christ," and this was done by Christ satisfying for us. Now a mere man could not have satisfied for the whole human race, and G.o.d was not bound to satisfy; hence it behooved Jesus Christ to be both G.o.d and man. Hence Pope Leo says in the same sermon: "Weakness is a.s.sumed by strength, lowliness by majesty, mortality by eternity, in order that one and the same Mediator of G.o.d and men might die in one and rise in the other--for this was our fitting remedy. Unless He was G.o.d, He would not have brought a remedy; and unless He was man, He would not have set an example."
And there are very many other advantages which accrued, above man"s apprehension.