Whether Human Nature Was More Assumable by the Son of God Than Any
Other Nature?
Objection 1: It would seem that human nature is not more capable of
being assumed by the Son of God than any other nature. For Augustine
says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the
whole reason of the deed is the power of the doer." Now the power of
God Who wrought the Incarnation, which is a most miraculous work, is
not limited to one nature, since the power of God is infinite.
Therefore human nature is not more capable of being assumed than any
other creature.
Obj. 2: Further, likeness is the foundation of the fittingness of the
Incarnation of the Divine Person, as above stated (Q. 3, A. 8). But
as in rational creatures we find the likeness of image, so in
irrational creatures we find the image of trace. Therefore the
irrational creature was as capable of assumption as human nature.
Obj. 3: Further, in the angelic nature we find a more perfect
likeness than in human nature, as Gregory says: (Hom. de Cent. Ovib.;
xxxiv in Ev.), where he introduces Ezech. 28:12: "Thou wast the seal
of resemblance." And sin is found in angels, even as in man,
according to Job 4:18: "And in His angels He found wickedness."
Therefore the angelic nature was as capable of assumption as the
nature of man.
Obj. 4: Further, since the highest perfection belongs to God, the
more like to God a thing is, the more perfect it is. But the whole
universe is more perfect than its parts, amongst which is human
nature. Therefore the whole universe is more capable of being assumed
than human nature.
_On the contrary,_ It is said (Prov. 8:31) by the mouth of Begotten
Wisdom: "My delights were to be with the children of men"; and hence
there would seem some fitness in the union of the Son of God with
human nature.
_I answer that,_ A thing is said to be assumable as being capable of
being assumed by a Divine Person, and this capability cannot be taken
with reference to the natural passive power, which does not extend to
what transcends the natural order, as the personal union of a
creature with God transcends it. Hence it follows that a thing is
said to be assumable according to some fitness for such a union. Now
this fitness in human nature may be taken from two things, viz.
according to its dignity, and according to its need. According to its
dignity, because human nature, as being rational and intellectual,
was made for attaining to the Word to some extent by its operation,
viz. by knowing and loving Him. According to its need--because it
stood in need of restoration, having fallen under original sin. Now
these two things belong to human nature alone. For in the irrational
creature the fitness of dignity is wanting, and in the angelic nature
the aforesaid fitness of need is wanting. Hence it follows that only
human nature was assumable.
Reply Obj. 1: Creatures are said to be "such" with reference to their
proper causes, not with reference to what belongs to them from their
first and universal causes; thus we call a disease incurable, not
that it cannot be cured by God, but that it cannot be cured by the
proper principles of the subject. Therefore a creature is said to be
not assumable, not as if we withdrew anything from the power of God,
but in order to show the condition of the creature, which has no
capability for this.
Reply Obj. 2: The likeness of image is found in human nature,
forasmuch as it is capable of God, viz. by attaining to Him through
its own operation of knowledge and love. But the likeness of trace
regards only a representation by Divine impression, existing in the
creature, and does not imply that the irrational creature, in which
such a likeness is, can attain to God by its own operation alone. For
what does not come up to the less, has no fitness for the greater; as
a body which is not fitted to be perfected by a sensitive soul is
much less fitted for an intellectual soul. Now much greater and more
perfect is the union with God in personal being than the union by
operation. And hence the irrational creature which falls short of the
union with God by operation has no fitness to be united with Him in
personal being.
Reply Obj. 3: Some say that angels are not assumable, since they are
perfect in their personality from the beginning of their creation,
inasmuch as they are not subject to generation and corruption; hence
they cannot be assumed to the unity of a Divine Person, unless their
personality be destroyed, and this does not befit the
incorruptibility of their nature nor the goodness of the one
assuming, to Whom it does not belong to corrupt any perfection in the
creature assumed. But this would not seem totally to disprove the
fitness of the angelic nature for being assumed. For God by producing
a new angelic nature could join it to Himself in unity of Person, and
in this way nothing pre-existing would be corrupted in it. But as was
said above, there is wanting the fitness of need, because, although
the angelic nature in some is the subject of sin, their sin is
irremediable, as stated above (I, Q. 64, A. 2).
Reply Obj. 4: The perfection of the universe is not the perfection of
one person or suppositum, but of something which is one by position
or order, whereof very many parts are not capable of assumption, as
was said above. Hence it follows that only human nature is capable of
being assumed.
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