the evil of punishment was established by God's
justice for God's glory. But evil of fault is committed by
withdrawing from the art of the Divine wisdom and from the order of
the Divine goodness. And therefore it could be fitting to God to
assume a nature created, mutable, corporeal, and subject to penalty,
but it did not become Him to assume the evil of fault.

Reply Obj. 4: As Augustine replies (Ep. ad Volusian. cxxxvii): "The
Christian doctrine nowhere holds that God was so joined to human
flesh as either to desert or lose, or to transfer and as it were,
contract within this frail body, the care of governing the universe.
This is the thought of men unable to see anything but corporeal
things . . . God is great not in mass, but in might. Hence the
greatness of His might feels no straits in narrow surroundings. Nor,
if the passing word of a man is heard at once by many, and wholly by
each, is it incredible that the abiding Word of God should be
everywhere at once?" Hence nothing unfitting arises from God becoming
incarnate.
_______________________

SECOND ARTICLE [III, Q. 1, Art. 2]

Whether It Was Necessary for the Restoration of the Human Race That
the Word of God Should Become Incarnate?

Objection 1: It would seem that it was not necessary for the
reparation of the human race that the Word of God should become
incarnate. For since the Word of God is perfect God, as has been said
(I, Q. 4, AA. 1, 2), no power was added to Him by the assumption of
flesh. Therefore, if the incarnate Word of God restored human nature.
He could also have restored it without assuming flesh.

Obj. 2: Further, for the restoration of human nature, which had
fallen through sin, nothing more is required than that man should
satisfy for sin. Now man can satisfy, as it would seem, for sin; for
God cannot require from man more than man can do, and since He is
more inclined to be merciful than to punish, as He lays the act of
sin to man's charge, so He ought to credit him with the contrary act.
Therefore it was not necessary for the restoration of human nature
that the Word of God should become incarnate.

Obj. 3: Further, to revere God pertains especially to man's
salvation; hence it is written (Mal. 1:6): "If, then, I be a father,
where is my honor? and if I be a master, where is my fear?" But men
revere God the more by considering Him as elevated above all, and far
beyond man's senses, hence (Ps. 112:4) it is written: "The Lord is
hi