uld seem that
the Son of God did not assume a human mind.

_On the contrary,_ Augustine [*Fulgentius] says (De Fide ad Petrum
xiv): "Firmly hold and nowise doubt that Christ the Son of God has
true flesh and a rational soul of the same kind as ours, since of His
flesh He says (Luke 24:39): 'Handle, and see; for a spirit hath not
flesh and bones, as you see Me to have.' And He proves that He has a
soul, saying (John 17): 'I lay down My soul [Douay: 'life'] that I
may take it again.' And He proves that He has an intellect, saying
(Matt. 11:29): 'Learn of Me, because I am meek and humble of heart.'
And God says of Him by the prophet (Isa. 52:13): 'Behold my servant
shall understand.'"

_I answer that,_ As Augustine says (De Haeres. 49, 50), "the
Apollinarists thought differently from the Catholic Church concerning
the soul of Christ, saying with the Arians, that Christ took flesh
alone, without a soul; and on being overcome on this point by the
Gospel witness, they went on to say that the mind was wanting to
Christ's soul, but that the Word supplied its place." But this
position is refuted by the same arguments as the preceding. First,
because it runs counter to the Gospel story, which relates how He
marveled (as is plain from Matt. 8:10). Now marveling cannot be
without reason, since it implies the collation of effect and cause,
i.e. inasmuch as when we see an effect and are ignorant of its cause,
we seek to know it, as is said _Metaph._ i, 2. Secondly, it is
inconsistent with the purpose of the Incarnation, which is the
justification of man from sin. For the human soul is not capable of
sin nor of justifying grace except through the mind. Hence it was
especially necessary for the mind to be assumed. Hence Damascene says
(De Fide Orth. iii, 6) that "the Word of God assumed a body and an
intellectual and rational soul," and adds afterwards: "The whole was
united to the whole, that He might bestow salvation on me wholly; for
what was not assumed is not curable." Thirdly, it is against the
truth of the Incarnation. For since the body is proportioned to the
soul as matter to its proper form, it is not truly human flesh if it
is not perfected by human, i.e. a rational soul. And hence if Christ
had had a soul without a mind, He would not have had true human
flesh, but irrational flesh, since our soul differs from an animal
soul by the mind alone. Hence Augustine says (Qq. lxxxiii, qu. 80)
that from this error it would have f