Whether This Proposition Is False: "Christ As Man Was Predestinated
to Be the Son of God"?
Objection 1: It would seem that this proposition is false: "Christ as
man was predestinated to be the Son of God." For at some time a man
is that which he was predestinated to be: since God's predestination
does not fail. If, therefore, Christ as man was predestinated the Son
of God, it seems to follow that as man He is the Son of God. But the
latter is false. Therefore the former is false.
Obj. 2: Further, what is befitting to Christ as man is befitting to
any man; since He belongs to the same species as other men. If,
therefore, Christ, as man, was predestinated the Son of God, it will
follow that this is befitting to any other man. But the latter is
false. Therefore the former is false.
Obj. 3: Further, that is predestinated from eternity which is to take
place at some time. But this proposition, "The Son of God was made
man," is truer than this, "Man was made the Son of God." Therefore
this proposition, "Christ, as the Son of God, was predestinated to be
man," is truer than this, "Christ as Man was predestinated to be the
Son of God."
_On the contrary,_ Augustine (De Praedest. Sanct. xv) says:
"Forasmuch as God the Son was made Man, we say that the Lord of Glory
was predestinated."
_I answer that,_ Two things may be considered in predestination. One
on the part of eternal predestination itself: and in this respect it
implies a certain antecedence in regard to that which comes under
predestination. Secondly, predestination may be considered as regards
its temporal effect, which is some gratuitous gift of God. Therefore
from both points of view we must say that predestination is ascribed
to Christ by reason of His human nature alone: for human nature was
not always united to the Word; and by grace bestowed on it was it
united in Person to the Son of God. Consequently, by reason of human
nature alone can predestination be attributed to Christ. Wherefore
Augustine says (De Praedest. Sanct. xv): "This human nature of ours
was predestinated to be raised to so great, so lofty, so exalted a
position, that it would be impossible to raise it higher." Now that
is said to belong to anyone as man which belongs to him by reason of
human nature. Consequently, we must say that "Christ, as Man, was
predestinated the Son of God."
Reply Obj. 1: When we say, "Christ, as Man, was predestinated the Son
of God," this qualification, "as Man," can be referred in two ways to
the action signified by the participle. First, as regards what comes
under predestination materially, and thus it is false. For the sense
would be that it was predestinated that Christ, as Man, should be the
Son of God. And in this sense the objection takes it.
Secondly, it may be referred to the very nature of the action itself:
that is, forasmuch as predestination implies antecedence and
gratuitous effect. And thus predestination belongs to Christ by
reason of His human nature, as stated above. And in this sense He is
said to be predestinated as Man.
Reply Obj. 2: Something may be befitting to a man by reason of human
nature, in two ways. First, so that human nature be the cause
thereof: thus risibility is befitting to Socrates by reason of human
nature, being caused by its principles. In this manner predestination
is not befitting either to Christ or to any other man, by reason of
human nature. This is the sense of the objection. Secondly, a thing
may be befitting to someone by reason of human nature, because human
nature is susceptible of it. And in this sense we say that Christ was
predestinated by reason of human nature; because predestination
refers to the exaltation of human nature in Him, as stated above.
Reply Obj. 3: As Augustine says (Praedest. Sanct. xv): "The Word of
God assumed Man to Himself in such a singular and ineffable manner
that at the same time He may be truly and correctly called the Son of
Man, because He assumed Man to Himself; and the Son of God, because
it was the Only-begotten of God Who assumed human nature."
Consequently, since this assumption comes under predestination by
reason of its being gratuitous, we can say both that the Son of God
was predestinated to be man, and that the Son of Man was
predestinated to be the Son of God. But because grace was not
bestowed on the Son of God that He might be man, but rather on human
nature, that it might be united to the Son of God; it is more proper
to say that "Christ, as Man, was predestinated to be the Son of God,"
than that, "Christ, as Son of God, was predestinated to be Man."
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