The Epistles of St. John : the Greek text, with notes and essays

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et in IVBethor it Was necessare for the reparation of the human ra e

not sinnod, God Would have been incarnate. ΗIa conclusion on ino firmi mini is that sinco tho naturo os God

is tho essenos of goodneas, and it perinina to the character stationemi os Dod that it communicatea itself to othem; it is clear that it becanis God in tho hi est doneo to continunicato His eis to His creatures, Whicli mas fulviled in the work of tho Incarnation.'rio forco of thia argument ve havo seon listorein is evidently Wholly independent of the cons iencea of the Fall. So far inerrato it might seem that Thomas mas inclinod in hold that this divino

MneAs Mould have been roinaed in the lacarnation apari hom sim But uas discussion of the second Articlo bringa into prominence the aptation of the Incarnation to the wanta os fallen man. And thus

Secundum quod res fiendae erant. Et nosci Intia quid ordinasAet SI non PraesciVisset peccatvin. Nihilominus tmen auctoritates videntur expresse Soniam quod non missat incarnatus BI non peccasset homo in quam partem ego magis declino. Comp. Qinest. de Fer. XUX. 3, 4.

Ι vs admit that Christ Would nothavo boon Incarnais it man had notsinned, He Would havs Mon Ηsad of ths Ch oh in His Divine Nature oesy. The passage Is characteristio: Supposita illa opinione quod Christus non

fuisset incarmatus sI homo non Pem casset, Christus ante peccatum fuisset caput molesim secundum divin- -- tiaram solum; sed post peccatum OPOrtet quod sit ecclosiae caput etiam

secundum humanam. NMn Per P-eatum natura humana vulnerata est

et ad sensibilia demorsa, ut ad inrisibiloni Verbi gubornationem non SIt sufficienter idonea. Unda oportuit medicinam vulnori adhiberi per humanitatoni Christi por quam Christus satisfecit, et oportuit quod visibuem naturam assumeret ut per visibilem gubernationem invisibilia homo

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contemporaIT Thomas Aquinas. Ηo deala rarith tho aulaeot of tho solute motive of tho Incaritation moro fully and ii possibis) more reverently than his more famotis rival. Indoed it mas said that thothita Book of tho Sontonoes, tho Doctrine of tho Incamation, Washis peculiar fietdy. In troating of the wholo subjeci ho fidit examinea' the queation ottho possibiliw of the union of the divine and human naturos: hethen examinea tho queation of the auit lene congruit in of thei Comparo: Non itaque absque causa tantam adnuratus est in operibus ejus doctrinam si mulitionem S. Thomas Aquinas ut petisrit a Bonavantura sibi ostendi libros ex quibus tm multiplicem atque Meo magnam eruditionisubortatam hauriret. Is vero Christi Domini Cmici affixi imaginam demonstravit, o quo fonte uberauno so Moipere professus est quiaquid vel logoret via sontiret vadding, Annal , m.

3 III. Dist. i. Quoest. a. Thora areoonsiderable variationa in tho toxis of Bonaventum v Noli I have usod, but they do not affect tho generat Mopes his arguments.

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Further, Christ assumed human naturo etther sor ita digni orita nec si . But it could not have been for the forinor feeing inat the natum os angela is nobier. And Inam a nec tity came Dom

Further, the Incarnation is a morti os graco; but the grace lagmater as the object of R is more unWorthy.Ηnring thus MVen sumnarib tho argumenta in famur of the current Opinion, Bonaventura states the remoning on tho opposite de at greater lenoh. I. He fidit ovea tho argument Dorn tho Pseudo-Augustino

Divine natum.

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6. In the Incarnation of tho Son of God human naturo is Inoat righly exalted. Is thereiore God Waa Incarnate Minuae hirinan nature sinued; it appeara that man Dina an advantago fram hia

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inem. . . .'

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soromea the opposites of thoae habita. . . that is ain and condemnation.

λ Ostia Parisienae, M. Diat. Vii. Quaest. 4; Wadding, Ti. p. 45I: Si

lapsus emet causa praedestinationis Christi soqueretur quod RomIDUID OPUS Des osset occasionatum tantum, quia gloria Omnium non erit tanta intanaiva

quanta orit Christi; si quod tantum opus disessisset Deus per bonum λο- tum Adae, puta, si non Peccasset, videtur valdo laetationabila.

Dioo igitur sic: Pinno Dona diligitae: asoundo diligit so aliis i j, si iste

mor est castua; tortio vult so diligi ab alio qui minat eum summa diligere, loquendo de amore aliovius B trinasci: et quarto praevidit unionem illius naturae quae dotist eum summB diligero fisi nussus cecidisset.' istis Oaeon Me, iii. Dist. U. Quoest. 3; 'Nadding, G. I, P. Sca... DeusJ prius ouilibet alteri vult gratiam si gloriam quam praevuleat

opposita istoriam habituum ... scilicet peooatum si damnationem. Ergo a primo priua vult animae Christi gloriam quam praevi Isai Adam casuriun. . . Sed n Tademptio quia i facianda nisi homo γω set. Sed non propter Bolam istam causam ridotur Deus praedastinavisse illam animam ad tantum gloriam. Cum illa rodemptio sivo gloria animae redimendae non ait tantum bonum quantum est illa gloria animas Christi; noo est varisimila tam summum bonum in entibus emo tantum o asionatum, scilicet propterminus bonum . . . ComPars Dist. xix Ρ.

os) Inoarnatio Christi non fuit ---aionaliter praevisa a d siout finis tinnis- diate videbatur a Dso ab aeterno, ita Christus in natura humana, oum sit propinquior fini, ceteris prius praedostinabatur loquendo do hiam priQω-

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a generat roriem os opinion umn the aulaeci, and leavea tho decision in suspenso. Ho staris i in the Maching of Thomas Aquinas, Whicli ho quotoa at lenoli, and gIVea in tho murae of his lectum an account of ine opiniona es Alexander of Hales, and Dum Scotus, remarring in reply to his Argument f In the priori of the pre- destination os Chriat in glory in relation to the Fiat, that in suta

liave boen derived in great pari frem it; and it is not dissiculi to ass