Commentaria in Summam contra Gentiles, Liber IV

After St. Thomas has determined concerning original sin, from which the fittingness of the Incarnation is taken, he wishes to determine concerning the fittingness of the Incarnation itself¹. Around this, moreover, he does three things: first, he sets down the objections of the unbelievers who reckon the faith to be foolishness, as is said in 1 Cor. 1, and on that account argue not only that what the faith preaches concerning the Incarnation is impossible, but also that it is unfitting and does not befit the divine goodness; second, he determines the truth, in the following chapter; third, he responds to the objections, in chapter 55.

First, therefore, it is objected that the order of things is this: that God is exalted above all things, while man is contained among the lowest creatures. But it is fitting for the divine goodness that all things should keep their order.

Secondly, because whatever utility is granted from the Incarnation, God was able to produce it by His will alone. But it is fitting that each thing be done in the shortest possible way.

Thirdly, because the assumption of human nature pertains only to the utility of man. But it is necessary that God especially intend the utility of the whole universe of things.

Fourthly, because by how much something is more like Him, by so much the more fittingly is it united to Him. But the angelic nature is more like and closer to God than the human nature.

Fifthly, because an occasion of error is given to man from this: namely, that he should agree with those who posit that God is not exalted above all bodies.

Sixthly, because we can learn by experience that very many errors have arisen concerning the incarnation of God.

Seventhly because, if the incarnation of God is ordained to the salvation of men, it seems to have been fitting that He save the whole human race.

Eighthly because, if God assumed human nature on account of the salvation of men, His divinity ought to have been manifested through sufficient indications. Which does not seem to have happened: since others also, without a union of God to their nature, did similar miracles, or even greater ones than Christ.

Ninthly because, if it was fitting to be done thus, God ought to have assumed human nature from the beginning of the world, and not at the end of the times.

Tenthly because, by parity of reason, Christ ought to have conversed with men until the end of the world.

Eleventhly, because man would have conceived a greater hope of future beatitude from God incarnate if He had assumed immortal and impassible and glorious flesh, and shown it to all.

Twelfthly, because it would then have been fitting, in order to show that all things that are in the world are from God, that Christ should have used an abundance of human things, living in riches and the greatest honors. The contrary of which things is read concerning Him.

Thirteenthly, because it was exceedingly necessary for men