nd unless He was man, He would not have set an
example."

And there are very many other advantages which accrued, above man's
apprehension.

Reply Obj. 1: This reason has to do with the first kind of necessity,
without which we cannot attain to the end.

Reply Obj. 2: Satisfaction may be said to be sufficient in two
ways--first, perfectly, inasmuch as it is condign, being adequate to
make good the fault committed, and in this way the satisfaction of a
mere man cannot be sufficient for sin, both because the whole of
human nature has been corrupted by sin, whereas the goodness of any
person or persons could not be made up adequately for the harm done
to the whole of the nature; and also because a sin committed against
God has a kind of infinity from the infinity of the Divine majesty,
because the greater the person we offend, the more grievous the
offense. Hence for condign satisfaction it was necessary that the act
of the one satisfying should have an infinite efficiency, as being of
God and man. Secondly, man's satisfaction may be termed sufficient,
imperfectly--i.e. in the acceptation of him who is content with it,
even though it is not condign, and in this way the satisfaction of a
mere man is sufficient. And forasmuch as every imperfect presupposes
some perfect thing, by which it is sustained, hence it is that
satisfaction of every mere man has its efficiency from the
satisfaction of Christ.

Reply Obj. 3: By taking flesh, God did not lessen His majesty; and in
consequence did not lessen the reason for reverencing Him, which is
increased by the increase of knowledge of Him. But, on the contrary,
inasmuch as He wished to draw nigh to us by taking flesh, He greatly
drew us to know Him.
_______________________

THIRD ARTICLE [III, Q. 1, Art. 3]

Whether, If Man Had Not Sinned, God Would Have Become Incarnate?

Objection 1: It would seem that if man had not sinned, God would
still have become incarnate. For the cause remaining, the effect also
remains. But as Augustine says (De Trin. xiii, 17): "Many other
things are to be considered in the Incarnation of Christ besides
absolution from sin"; and these were discussed above (A. 2).
Therefore if man had not sinned, God would have become incarnate.

Obj. 2: Further, it belongs to the omnipotence of the Divine power to
perfect His works, and to manifest Himself by some infinite effect.
But no mere creature can be called an infinite effect, since it is
finite of it