Whether It Is Proper to the Rational Nature to Be Adopted?
Objection 1: It would seem that it is not proper to the rational
nature to be adopted. For God is not said to be the Father of the
rational creature, save by adoption. But God is called the Father
even of the irrational creature, according to Job 38:28: "Who is
father of the rain? Or who begot the drops of dew?" Therefore it is
not proper to the rational creature to be adopted.
Obj. 2: Further, by reason of adoption some are called sons of God.
But to be sons of God seems to be properly attributed by the
Scriptures to the angels; according to Job 1:6: "On a certain day
when the sons of God came to stand before the Lord." Therefore it is
not proper to the rational creature to be adopted.
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.
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