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).
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