and its parts. Hence a
threefold consideration arises. First, with regard to the nature;
secondly, with regard to its parts; thirdly, with regard to the order
of the assumption.

Under the first head there are six points of inquiry:

(1) Whether human nature was more capable of being assumed than any
other nature?

(2) Whether He assumed a person?

(3) Whether He assumed a man?

(4) Whether it was becoming that He should assume human nature
abstracted from all individuals?

(5) Whether it was becoming that He should assume human nature in all
its individuals?

(6) Whether it was becoming that He should assume human nature in any
man begotten of the stock of Adam?
_______________________

FIRST ARTICLE [III, Q. 4, Art. 1]

Whether Human Nature Was More Assumable by the Son of God Than Any
Other Nature?

Objection 1: It would seem that human nature is not more capable of
being assumed by the Son of God than any other nature. For Augustine
says (Ep. ad Volusianum cxxxvii): "In deeds wrought miraculously the
whole reason of the deed is the power of the doer." Now the power of
God Who wrought the Incarnation, which is a most miraculous work, is
not limited to one nature, since the power of God is infinite.
Therefore human nature is not more capable of being assumed than any
other creature.

Obj. 2: Further, likeness is the foundation of the fittingness of the
Incarnation of the Divine Person, as above stated (Q. 3, A. 8). But
as in rational creatures we find the likeness of image, so in
irrational creatures we find the image of trace. Therefore the
irrational creature was as capable of assumption as human nature.

Obj. 3: Further, in the angelic nature we find a more perfect
likeness than in human nature, as Gregory says: (Hom. de Cent. Ovib.;
xxxiv in Ev.), where he introduces Ezech. 28:12: "Thou wast the seal
of resemblance." And sin is found in angels, even as in man,
according to Job 4:18: "And in His angels He found wickedness."
Therefore the angelic nature was as capable of assumption as the
nature of man.

Obj. 4: Further, since the highest perfection belongs to God, the
more like to God a thing is, the more perfect it is. But the whole
universe is more perfect than its parts, amongst which is human
nature. Therefore the whole universe is more capable of being assumed
than human nature.

_On the contrary,_ It is said (Prov. 8:31) by the mouth of Begotten
Wisdom: "My delights were to be with the