Whether It Was Necessary for the Restoration of the Human Race That
the Word of God Should Become Incarnate?
Objection 1: It would seem that it was not necessary for the
reparation of the human race that the Word of God should become
incarnate. For since the Word of God is perfect God, as has been said
(I, Q. 4, AA. 1, 2), no power was added to Him by the assumption of
flesh. Therefore, if the incarnate Word of God restored human nature.
He could also have restored it without assuming 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
God 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 God should become incarnate.
Obj. 3: Further, to revere God 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 God 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 God?" which pertains to reverence.
Therefore it would seem unfitting to man's salvation that God should
be made like unto us by assuming 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: "God 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 God 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 God should
become incarnate for the restoration of human nature. For God with
His omnipotent power could have restored human nature in many other
ways. But in the second way it was necessary that God 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 God, 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
God 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 God, having assumed 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 God loved us. And what could afford us a stronger proof of
this than that the Son of God 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 God'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 God was to be followed, Who could not be seen. And
therefore God 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 participation 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.): "God was
made man, that man might be made God."
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 God 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): "God 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 God 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 God, 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 God was not bound to satisfy; hence it
behooved Jesus Christ to be both God and man. Hence Pope Leo says in
the same sermon: "Weakness is assumed by strength, lowliness by
majesty, mortality by eternity, in order that one and the same
Mediator of God and men might die in one and rise in the other--for
this was our fitting remedy. Unless He was God, 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.
Reply Obj. 1: This reason has to do with the first kind of necessity,
without which we cannot attain to the end.
Reply Obj. 2: Satisfaction may be said to be sufficient in two
ways--first, perfectly, inasmuch as it is condign, being adequate to
make good the fault committed, and in this way the satisfaction of a
mere man cannot be sufficient for sin, both because the whole of
human nature has been corrupted by sin, whereas the goodness of any
person or persons could not be made up adequately for the harm done
to the whole of the nature; and also because a sin committed against
God has a kind of infinity from the infinity of the Divine majesty,
because the greater the person we offend, the more grievous the
offense. Hence for condign satisfaction it was necessary that the act
of the one satisfying should have an infinite efficiency, as being of
God and man. Secondly, man's satisfaction may be termed sufficient,
imperfectly--i.e. in the acceptation of him who is content with it,
even though it is not condign, and in this way the satisfaction of a
mere man is sufficient. And forasmuch as every imperfect presupposes
some perfect thing, by which it is sustained, hence it is that
satisfaction of every mere man has its efficiency from the
satisfaction of Christ.
Reply Obj. 3: By taking flesh, God did not lessen His majesty; and in
consequence did not lessen the reason for reverencing Him, which is
increased by the increase of knowledge of Him. But, on the contrary,
inasmuch as He wished to draw nigh to us by taking flesh, He greatly
drew us to know Him.
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