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Dist. 1, Art. 2, Q. 4

Book III: On the Incarnation of the Word · Distinction 1

Textus Latinus
p. 31

Quaestio IV. Quo tempore fuerit magis congruum, Filium Dei incarnari.

Quarto et ultimo quaeritur, quo tempore fuerit magis congruum, Filium Dei incarnari. Et videtur, quod in primordio temporum:

Ad oppositum: 1. Primo per illud quod dicitur Genesis secundo1: Consummavit Deus sexto die opus suum; sed consummatio operum maxime competit in opere incarnationis, sicut superius tactum est: ergo videtur, quod incarnari debuerit in aliquo illorum sex dierum.

2. Item, magnitudo amoris non tantum facit dona multiplicari, sed accelerari; sed Deus propter nimiam caritatem suam misit Filium suum in similitudinem carnis peccati2: ergo videtur, quod congruum fuerit, Filium Dei incarnari statim, cum homo indiguit. Sed homo statim indiguit, cum lapsus fuit: ergo etc.

3. Item, si Christus ab initio temporis venisset, multi ad viam veritatis venissent, sicut dicitur Matthaei undecimo3: Olim si in Tyro et Sidone etc.; sed ad divinae benignitatis magnitudinem spectat, quod velit omnes homines salvos fieri: ergo multo magis videtur, quod congruum fuerit, Filium Dei incarnari in primordio temporum.

4. Item, aegro in periculo mortis succurri debet sine mora; sed homo cum peccavit, periculosissime aegrotavit: si ergo homini aegrotanti succurritur per Filii incarnationem4, videtur, quod statim debuit incarnari.

Sed contra: 1. Ecclesiastis tertio5: Omnia tempus habent; et hoc ipsum dicitur Ecclesiastici trigesimo nono: Omnia tempore suo comprobabuntur: ergo si nullum tempus est adeo congruum beneficio plenissimo sicut tempus plenitudinis; videtur, quod Filius Dei debuerit tunc incarnari, cum venit plenitudo temporis: non ergo in primordio temporis.

2. Item, Deus in omnibus operibus suis maxime servat ordinem; et sicut est ordo et gradus in profectu aetatis, sic est gradus et ordo in profectu mundi6: ergo sicut homo magis dispositus est ad sapientiam in aetate provecta quam in aetate iuvenili,

p. 32 quia in antiquis est sapientia, et in multo tempore prudentia7, videtur, quod maior sit congruitas, quod divina sapientia incarnetur et de caelis mittatur missione perfecta in plenitudine temporum quam in principio.

3. Item, opus incarnationis et redemptionis magis se tenent cum opere glorificationis quam cum opere primae conditionis; sed opus glorificationis habet esse in fine temporis, opus conditionis habet esse in principio: ergo videtur, quod opus incarnationis magis debuerit perfici in approximatione ad finem temporum quam in initio8.

4. Item, beneficium incarnationis nulli est utile, nisi ei qui illud recognoscit et pro illo est gratus; sed dilatio beneficii facit ad eius cognitionem et acceptionem9: ergo videtur, quod Dei Filius non debuerit statim a primordio temporum incarnari, sed post longa tempora, in quibus posset exspectari et desiderari.

Conclusio.

Magis congruum fuit, Filium Dei incarnari quasi in fine temporum quam in principio.

Respondeo: Dicendum, quod sicut rationes ostendunt, et ipsa divina operatio comprobat, magis congruum fuit, Filium Dei incarnari quasi in fine saeculorum quam in principio. Potest autem huius quadruplex ratio assignari, quare tantum10 incarnari distulerit.

Ratio 1. Prima est propter peccatum hominis puniendum. In hoc enim manifestatur divinae ultionis severitas, quae tantos clamores et luctus hominum tanto tempore sustinuit, antequam vellet descendere; et ipse Adam cum posteritate sua tanto tempore exspectavit in limbo exulans a paradiso; et hoc propter manifestationem divinae iustitiae, quae nihil inultum dimittit.

Ratio 2. Secunda ratio fuit propter morbum melius curandum. Morbus enim spiritualis non curatur debite, nisi infirmus prius eum cognoscat et pro curatione eius gratus existat. Plus enim homo aegrotat per ingratitudinem pro curatione quam per culpae commissionem; et ideo debuit Deus beneficium incarnationis differre, ut homo convinceretur de impotentia et ignorantia — antequam incarnaretur11 — et in Lege indita et in Lege scripta; et sic convictus confugeret ad divinam gratiam, et confugiens curaretur efficaciter.

Ratio 3. Tertia ratio est propter ordinem universi servandum. Quia enim hoc erat plenum et maximum beneficium, differri debuit usque ad plenitudinem dierum. Et propter hoc dicit Apostolus ad Galatas quarto12: At ubi venit plenitudo temporis, misit Deus Filium etc.

Ratio 4. Quarta ratio fuit propter incarnationis beneficium amplius commendandum. Quod enim amplius differtur et diutius desideratur, pretiosius reputatur; et ideo beneficium incarnationis, quod est inter Dei beneficia pretiosissimum, prius debuit esse desideratum et exspectatum quam exhibitum.

Et propterea magis congruum fuit, Filium Dei incarnari in fine temporum. — Et concedendae sunt rationes, quae hoc ostendunt.

Solutio oppositorum. Ad 1. Ad illud vero quod obiicitur primo in contrarium de consummatione divinorum operum, dicendum, quod in opere incarnationis non attenditur consummatio, quae quidem sit13 de opere primo universi, sed consummatio omnem consummationem superexcedens; et ideo non spectat ad opera sex dierum, in quibus universum conditum est et fabricatum, quantum ad ea quae spectant ad complementum primarium.

Ad 2. Ad illud quod obiicitur, quod magnitudo amoris facit beneficia accelerari; dicendum, quod verum est, quando acceleratio doni prodest ei quem amat; sed quando dilatio magis prodest quam acceleratio, tunc amor potius facit differre quam accelerare. — Alia ratio. Praeterea, amor divinus non operatur secundum impetum, sed secundum dispositionem et regulam sapientiae; et ideo dona non accelerat, nisi servato debito et congruo ordine. Et propter hoc, quia ordinis congruitas exigebat dilationem, ideo amoris immensitas non faciebat accelerationem.

Ad 3. Ad illud quod obiicitur, quod multi salvati essent, si Deus venisset citius; dicendum, quod Deus bonum commune praeponit bono privato, et bonum totius universitatis praeponit bono personae singularis; et ideo, cum ordinis exigentia hoc requireret, ut Deus in fine temporum incarnaretur, usque ad sextam aetatem fuit dilatum14. Nec propter utilitatem aliquarum personarum existentium in prioribus aetatibus accelerari debuit divinum beneficium. Placuit enim universitatis Conditori in aliis servare severitatem iustitiae, in aliis manifestare benignitatem misericordiae.

p. 33 Ad 4. Ad illud quod obiicitur de aegro, quod statim debet15 succurri; dicendum, quod nunquam defuit divinus succursus. Nam ipsa exspectatio et fides futuri adventus erat eis in remedium salutare et sustentationem, quousque veniret ille qui consummaret; unde omni tempore fuerunt aliqua Sacramenta, quae attulerunt aegris remedium salutare, licet alia et alia in diversis fuerint temporibus instituta, sicut in quarto libro16 expressius habetur manifestatum.

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English Translation

Question IV. At what time it was more fitting for the Son of God to become incarnate.

Fourthly and lastly it is asked, at what time it was more fitting for the Son of God to become incarnate. And it seems that it was at the beginning of the ages:

On the opposite side: 1. First, through that which is said in Genesis 21: God completed his work on the sixth day; but the completion of works belongs most of all to the work of the Incarnation, as was touched upon above: therefore it seems that he ought to have become incarnate on one of those six days.

2. Likewise, the greatness of love makes gifts not only to be multiplied, but also to be hastened; but God, on account of his exceeding charity, sent his Son in the likeness of sinful flesh2: therefore it seems that it was fitting for the Son of God to become incarnate at once, when man was in need. But man was in need at once, as soon as he had fallen: therefore, etc.

3. Likewise, if Christ had come at the beginning of time, many would have come to the way of truth, as is said in Matthew 113: If of old [these mighty works had been done] in Tyre and Sidon, etc.; but it pertains to the greatness of the divine kindness that he wills all men to be saved: therefore it seems all the more that it was fitting for the Son of God to become incarnate at the beginning of the ages.

4. Likewise, one who is sick and in danger of death ought to be helped without delay; but when man sinned, he fell most dangerously ill: if therefore the sick man is helped through the Incarnation of the Son4, it seems that he ought to have become incarnate at once.

On the contrary: 1. Ecclesiastes 35: All things have their time; and this same thing is said in Ecclesiasticus 39: All things shall be approved in their time: therefore, if no time is so fitting for the fullest benefit as the time of fullness; it seems that the Son of God ought to have become incarnate then, when the fullness of time came: therefore not at the beginning of time.

2. Likewise, God in all his works most of all preserves order; and just as there is order and gradation in the advance of age, so there is gradation and order in the advance of the world6: therefore, just as man is more disposed to wisdom in advanced age than in youthful age,

quia with the ancient is wisdom, and in length of time prudence7, it seems that there is a greater fittingness that the divine Wisdom should be incarnate and sent down from the heavens by a perfect mission in the fullness of times than at the beginning.

3. Likewise, the work of the Incarnation and of redemption have more in common with the work of glorification than with the work of the first founding; but the work of glorification is to be at the end of time, the work of founding is to be at the beginning: therefore it seems that the work of the Incarnation ought rather to have been accomplished near the end of the ages than at the beginning8.

4. Likewise, the benefit of the Incarnation is useful to none but to him who recognizes it and is grateful for it; but the postponement of a benefit conduces to the knowledge and acceptance of it9: therefore it seems that the Son of God ought not to have become incarnate at once from the beginning of the ages, but after long ages, in which he could be awaited and desired.

Conclusion.

It was more fitting for the Son of God to become incarnate, as it were, at the end of the ages than at the beginning.

I respond: It must be said that, as the reasons show, and the divine operation itself proves, it was more fitting for the Son of God to become incarnate, as it were, at the end of the ages than at the beginning. And a fourfold reason can be assigned for this, why he so long10 put off becoming incarnate.

Reason 1. The first is for the sake of punishing the sin of man. For in this is made manifest the severity of the divine vengeance, which endured so many cries and laments of men for so long a time before it willed to descend; and Adam himself with his posterity waited so long a time in limbo, an exile from paradise; and this for the manifestation of the divine justice, which lets nothing go unavenged.

Reason 2. The second reason was for the sake of better curing the disease. For a spiritual disease is not duly cured unless the sick man first recognizes it and is grateful for its cure. For man is more sick through ingratitude for the cure than through the commission of the fault; and therefore God had to defer the benefit of the Incarnation, so that man might be convinced of his impotence and ignorance — before he became incarnate11 — both under the Law innate and under the Law written; and thus, being convinced, he might flee to the divine grace, and fleeing might be cured efficaciously.

Reason 3. The third reason is for the sake of preserving the order of the universe. For since this was a full and most great benefit, it had to be deferred until the fullness of days. And on account of this the Apostle says in Galatians 412: But when the fullness of time came, God sent his Son, etc.

Reason 4. The fourth reason was for the sake of commending more highly the benefit of the Incarnation. For what is the more deferred and the longer desired is reckoned the more precious; and therefore the benefit of the Incarnation, which is the most precious among the benefits of God, had first to be desired and awaited rather than bestowed.

And on this account it was more fitting for the Son of God to become incarnate at the end of the ages. — And the reasons which show this are to be granted.

Solution of the opposing arguments. To 1. But to that which is objected first on the contrary side, concerning the completion of the divine works, it must be said that in the work of the Incarnation there is not regarded that completion which indeed pertains13 to the first work of the universe, but a completion exceeding all completion; and therefore it does not pertain to the works of the six days, in which the universe was founded and fashioned, as regards those things which pertain to its primary complement.

To 2. To that which is objected, that the greatness of love makes benefits to be hastened; it must be said that this is true when the hastening of the gift profits him whom one loves; but when delay profits more than hastening, then love rather makes one defer than hasten. — Another reason. Moreover, divine love does not operate according to impulse, but according to the disposition and rule of wisdom; and therefore it does not hasten gifts except with the due and fitting order preserved. And on account of this, because the fittingness of order demanded a delay, therefore the immensity of love did not bring about a hastening.

To 3. To that which is objected, that many would have been saved if God had come sooner; it must be said that God prefers the common good to the private good, and prefers the good of the whole totality to the good of a single person; and therefore, since the exigency of order required this, that God become incarnate at the end of the ages, the benefit was deferred until the sixth age14. Nor on account of the usefulness of some persons existing in the earlier ages ought the divine benefit to have been hastened. For it pleased the Founder of the totality to preserve in some the severity of justice, and in others to manifest the kindness of mercy.

To 4. To that which is objected concerning the sick man, that he ought15 to be helped at once; it must be said that the divine help was never lacking. For the very expectation and faith of the future advent was for them a saving remedy and a sustenance, until he should come who would consummate; whence in every age there were certain Sacraments, which brought to the sick a saving remedy, although different ones were instituted at different times, as is shown more expressly in the fourth book16.

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Apparatus Criticus
  1. Vers. 4. — Seq. Scripturae loc. est ibid. v. 5; tertius ibid. v. 6. — Paulo superius pro primo decebat Filium mitti cod. N Filius debebat primo mitti. Paulo inferius pro Propterea Vat. Praeterea.
    Verse 4. — The following scriptural passage is ibid. v. 5; the third, ibid. v. 6. — A little above, for it was fitting that the Son be sent first codex N reads the Son ought to be sent first. A little below, for Therefore the Vatican edition reads Moreover.
  2. Vers. 2. — De minori cfr. supra a. 2. q. I. seq.
    Verse 2. — On the minor premise cf. above, a. 2, q. 1 and following.
  3. Vers. 21. — Alia verba Script., quae dein afferuntur, sunt ex I. Tim. 2, 4. — Cfr. August., Epist. 102. (alias 49.) quaest. 2. n. 8. — Pro divinae benignitatis Codd. M N O divinae bonitatis, Vat. divinae dignitatis.
    Verse 21. — The other words of Scripture which are then adduced are from 1 Tim. 2:4. — Cf. Augustine, Letter 102 (alias 49), question 2, n. 8. — For of the divine kindness codices M N O read of the divine goodness, the Vatican edition of the divine dignity.
  4. Cfr. Marc. 2, 17; Luc. 5. 31. seq. — In maiori cod. A aegrotanti pro aegro.
    Cf. Mark 2:17; Luke 5:31 f. — In the major premise codex A reads to the ailing one for to the sick one.
  5. Vers. 1. — Testimonium ex Ecclesiastico allatum est ibi cap. cit. v. 40: Omnia enim in tempore etc. Tertius Script. loc. respicit Gal. 4, 4.
    Verse 1. — The testimony adduced from Ecclesiasticus is there in the cited chapter, v. 40: For all things in time, etc. The third scriptural passage refers to Gal. 4:4.
  6. De mundi et temporum decursu vide plura IV. Sent. d. 40. dub. 3; Breviloq. prooem. § 3; Itiner. mentis in Deum, c. 1. post medium; Hexaëm. Serm. 14-16.
    On the course of the world and of the ages see more in IV Sentences d. 40, dub. 3; Breviloquium prologue § 3; Itinerarium mentis in Deum, c. 1, after the middle; Hexaëmeron Serm. 14–16.
  7. Iob 12, 12. — In subnexis respicitur Sap. 9, 10: Mitte illam [sapientiam] de caelis sanctis tuis etc. — Cfr. de hoc arg. August., 83 Qq. q. 44, et I. Retract. c. 26, nec non I. de Gen. contra Manich. c. 23. n. 35. seqq. — Paulo superius pro in profectu aetatis et in profectu mundi edd. in provectu aetatis et in provectu mundi. Circa finem arg. cod. K post missione perfecta subiicit et.
    Job 12:12. — In what follows reference is made to Wis. 9:10: Send her [wisdom] forth from thy holy heavens, etc. — Cf. on this argument Augustine, On 83 Questions q. 44, and I Retractations c. 26, as well as I On Genesis against the Manichees c. 23, n. 35 ff. — A little above, for in the advance of age and in the advance of the world the editions read in the advancement of age and in the advancement of the world. Near the end of the argument, codex K after by a perfect mission adds and.
  8. Cod. K in initio temporum.
    Codex K reads at the beginning of the ages.
  9. Cfr. Gregor., V. Moral. c. 4. n. 6. et XXVI. c. 19. n. 34. Cfr. etiam Quaest. ex novo Testam. (inter opera August.) q. 83, ubi latius et fusius de hoc arg. disseritur. — Pro acceptionem Vat. acceptationem, et paulo inferius ex cod. K substituimus post longa pro per longa quod est in edd. et aliis codd.
    Cf. Gregory, V Morals c. 4, n. 6, and XXVI, c. 19, n. 34. Cf. also Questions on the New Testament (among the works of Augustine) q. 83, where this argument is treated more broadly and at greater length. — For acceptance the Vatican edition reads acceptation, and a little below, from codex K, we have substituted after long [ages] for through long [ages], which is in the editions and other codices.
  10. Edd. tamdiu. Aliquanto inferius cod. T. voci posteritate praefigit omni.
    The editions read so long. Somewhat below, codex T prefixes with all to the word posterity.
  11. Vat. curaretur, et deinde cum edd. 1, 2 ut sic pro ei sic. Paulo superius pro ut homo codd. G T V unde homo.
    The Vatican edition reads might be cured, and then with editions 1, 2 that thus for for him thus. A little above, for that man codices G T V read whence man.
  12. Vers. 4. Cfr. Tertull., III. adversus Marcion. c. 2. seqq. et August., tr. 31. in Ioan. Evang. n. 5.
    Verse 4. Cf. Tertullian, III Against Marcion c. 2 ff., and Augustine, tractate 31 on the Gospel of John, n. 5.
  13. Cod. bb est, codd. A D M N O T V etc. et ed. 1. fit. Mox pro superexcedens cod. A superexcellens.
    Codex bb reads is, codices A D M N O T V etc. and edition 1 becomes. Shortly after, for exceeding codex A reads surpassing.
  14. Cfr. infra dub. 1.
    Cf. below, dub. 1.
  15. Edd. adiungunt ei, cod. K debuit. Mox pro erat cod. Z erant. Post pauca cod. T omittit aliqua ante Sacramenta.
    The editions add to him, codex K ought. Shortly after, for was codex Z reads were. A little later codex T omits certain before Sacraments.
  16. Dist. 2. a. 1. q. 2. — Subinde post expressius cod. T inserit hoc.
    Dist. 2, a. 1, q. 2. — Then after more expressly codex T inserts this.
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