od Assumed a Soul?

Objection 1: It would seem that the Son of God did not assume a soul.
For John has said, teaching the mystery of the Incarnation (John
1:14): "The Word was made flesh"--no mention being made of a soul.
Now it is not said that "the Word was made flesh" as if changed to
flesh, but because He assumed flesh. Therefore He seems not to have
assumed a soul.

Obj. 2: Further, a soul is necessary to the body, in order to quicken
it. But this was not necessary for the body of Christ, as it would
seem, for of the Word of God it is written (Ps. 35:10): Lord, "with
Thee is the fountain of life." Therefore it would seem altogether
superfluous for the soul to be there, when the Word was present. But
"God and nature do nothing uselessly," as the Philosopher says (De
Coel. i, 32; ii, 56). Therefore the Word would seem not to have
assumed a soul.

Obj. 3: Further, by the union of soul and body is constituted the
common nature, which is the human species. But "in the Lord Jesus
Christ we are not to look for a common species," as Damascene says
(De Fide Orth. iii, 3). Therefore He did not assume a soul.

_On the contrary,_ Augustine says (De Agone Christ. xxi): "Let us not
hearken to such as say that only a human body was assumed by the Word
of God; and take 'the Word was made flesh' to mean that the man had
no soul nor any other part of a man, save flesh."

_I answer that,_ As Augustine says (De Haeres. 69, 55), it was first
of all the opinion of Arius and then of Apollinaris that the Son of
God assumed only flesh, without a soul, holding that the Word took
the place of a soul to the body. And consequently it followed that
there were not two natures in Christ, but only one; for from a soul
and body one human nature is constituted. But this opinion cannot
hold, for three reasons. First, because it is counter to the
authority of Scripture, in which our Lord makes mention of His soul,
Matt. 26:38: "My soul is sorrowful even unto death"; and John 10:18:
"I have power to lay down My soul [_animam meam:_ Douay: 'My life']."
But to this Apollinaris replied that in these words soul is taken
metaphorically, in which way mention is made in the Old Testament of
the soul of God (Isa. 1:14): "My soul hateth your new moons and your
solemnities." But, as Augustine says (Qq. lxxxiii, qu. 80), the
Evangelists relate how Jesus wondered, was angered, sad, and hungry.
Now these show that He had a true soul, just as that He ate, slep