ed the glory of God."
Hence it is plain that He ought not to have put off the coming in
mercy till the end of the world.
_______________________

QUESTION 2

OF THE MODE OF UNION OF THE WORD INCARNATE
(In Twelve Articles)

Now we must consider the mode of union of the Incarnate Word; and,
first, the union itself; secondly, the Person assuming; thirdly, the
nature assumed.

Under the first head there are twelve points of inquiry:

(1) Whether the union of the Word Incarnate took place in the nature?

(2) Whether it took place in the Person?

(3) Whether it took place in the suppositum or hypostasis?

(4) Whether the Person or hypostasis of Christ is composite after the
Incarnation?

(5) Whether any union of body and soul took place in Christ?

(6) Whether the human nature was united to the Word accidentally?

(7) Whether the union itself is something created?

(8) Whether it is the same as assumption?

(9) Whether the union of the two natures is the greatest union?

(10) Whether the union of the two natures in Christ was brought about
by grace?

(11) Whether any merits preceded it?

(12) Whether the grace of union was natural to the man Christ?
_______________________

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

Whether the Union of the Incarnate Word Took Place in the Nature?

Objection 1: It would seem that the Union of the Word Incarnate took
place in the nature. For Cyril says (he is quoted in the acts of the
Council of Chalcedon, part ii, act. 1): "We must understand not two
natures, but one incarnate nature of the Word of God"; and this could
not be unless the union took place in the nature. Therefore the union
of the Word Incarnate took place in the nature.

Obj. 2: Further, Athanasius says that, as the rational soul and the
flesh together form the human nature, so God and man together form a
certain one nature; therefore the union took place in the nature.

Obj. 3: Further, of two natures one is not denominated by the other
unless they are to some extent mutually transmuted. But the Divine
and human natures in Christ are denominated one by the other; for
Cyril says (quoted in the acts of the Council of Chalcedon, part ii,
act. 1) that the Divine nature "is incarnate"; and Gregory Nazianzen
says (Ep. i ad Cledon.) that the human nature is "deified," as
appears from Damascene (De Fide Orth. iii, 6, 11). Therefore from two
natures one seems to have resulted.

_On the contrary,_ It is said in the