e unity of Person.

Reply Obj. 3: The figure ought to correspond to the reality as
regards the likeness and not as regards the truth of the thing. For
if they were alike in all points, it would no longer be a likeness
but the reality itself, as Damascene says (De Fide Orth. iii, 26).
Hence it was more fitting that the apparitions of the old Testament
should be in appearance only, being figures; and that the apparition
of the Son of God in the world should be in a real body, being the
thing prefigured by these figures. Hence the Apostle says (Col.
2:17): "Which are a shadow of things to come, but the body is
Christ's."
_______________________

SECOND ARTICLE [III, Q. 5, Art. 2]

Whether the Son of God Ought to Have Assumed a Carnal or Earthly Body?

Objection 1: It would seem that Christ had not a carnal or earthly,
but a heavenly body. For the Apostle says (1 Cor. 15:41): "The first
man was of the earth, earthy; the second man from heaven, heavenly."
But the first man, i.e. Adam, was of the earth as regards his body,
as is plain from Gen. 1. Therefore the second man, i.e. Christ, was
of heaven as regards the body.

Obj. 2: Further, it is said (1 Cor. 15:50): "Flesh and blood shall
not [Vulg.: 'cannot'] possess the kingdom of God." But the kingdom of
God is in Christ chiefly. Therefore there is no flesh or blood in
Him, but rather a heavenly body.

Obj. 3: Further, whatever is best is to be attributed to God. But of
all bodies a heavenly body is the best. Therefore it behooved Christ
to assume such a body.

_On the contrary,_ our Lord says (Luke 24:39): "A spirit hath not
flesh and bones, as you see Me to have." Now flesh and bones are not
of the matter of heavenly bodies, but are composed of the inferior
elements. Therefore the body of Christ was not a heavenly, but a
carnal and earthly body.

_I answer that,_ By the reasons which proved that the body of Christ
was not an imaginary one, it may also be shown that it was not a
heavenly body. First, because even as the truth of the human nature
of Christ would not have been maintained had His body been an
imaginary one, such as Manes supposed, so likewise it would not have
been maintained if we supposed, as did Valentine, that it was a
heavenly body. For since the form of man is a natural thing, it
requires determinate matter, to wit, flesh and bones, which must be
placed in the definition of man, as is plain from the Philosopher
(Metaph. vii, 39). Secondly, be