gards that motion, and the first to alter is itself
unalterable. Hence it was not fitting that He should assume human
nature in Adam himself.

Reply Obj. 3: Since Christ ought especially to be separated from
sinners as regards sin, and to possess the highest innocence, it was
fitting that between the first sinner and Christ some just men should
stand midway, in whom certain forecasts of (His) future holiness
should shine forth. And hence, even in the people from whom Christ
was to be born, God appointed signs of holiness, which began in
Abraham, who was the first to receive the promise of Christ, and
circumcision, as a sign that the covenant should be kept, as is
written (Gen. 17:11).
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QUESTION 5

OF THE PARTS OF HUMAN NATURE WHICH WERE ASSUMED
(In Four Articles)

We must now consider the assumption of the parts of human nature; and
under this head there are four points of inquiry:

(1) Whether the Son of God ought to have assumed a true body?

(2) Whether He ought to have assumed an earthly body, i.e. one of
flesh and blood?

(3) Whether He ought to have assumed a soul?

(4) Whether He ought to have assumed an intellect?
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FIRST ARTICLE [III, Q. 5, Art. 1]

Whether the Son of God Ought to Have Assumed a True Body?

Objection 1: It would seem that the Son of God did not assume a true
body. For it is written (Phil. 2:7), that He was "made in the
likeness of men." But what is something in truth is not said to be in
the likeness thereof. Therefore the Son of God did not assume a true
body.

Obj. 2: Further, the assumption of a body in no way diminishes the
dignity of the Godhead; for Pope Leo says (Serm. de Nativ.) that "the
glorification did not absorb the lesser nature, nor did the
assumption lessen the higher." But it pertains to the dignity of God
to be altogether separated from bodies. Therefore it seems that by
the assumption God was not united to a body.

Obj. 3: Further, signs ought to correspond to the realities. But the
apparitions of the Old Testament which were signs of the
manifestation of Christ were not in a real body, but by visions in
the imagination, as is plain from Isa. 60:1: "I saw the Lord
sitting," etc. Hence it would seem that the apparition of the Son of
God in the world was not in a real body, but only in imagination.

_On the contrary,_ Augustine says (Qq. lxxxiii, qu. 13): "If the body
of Christ was a phantom, Christ deceived us