come to me." Therefore it was fitting for the Son
of God to assume flesh subject to human infirmities, in order to
suffer and be tempted in it and so bring succor to us.

_I answer that,_ It was fitting for the body assumed by the Son of
God to be subject to human infirmities and defects; and especially
for three reasons. First, because it was in order to satisfy for the
sin of the human race that the Son of God, having taken flesh, came
into the world. Now one satisfies for another's sin by taking on
himself the punishment due to the sin of the other. But these bodily
defects, to wit, death, hunger, thirst, and the like, are the
punishment of sin, which was brought into the world by Adam,
according to Rom. 5:12: "By one man sin entered into this world, and
by sin death." Hence it was useful for the end of the Incarnation
that He should assume these penalties in our flesh and in our stead,
according to Isa. 53:4, "Surely He hath borne our infirmities."
Secondly, in order to cause belief in the Incarnation. For since
human nature is known to men only as it is subject to these defects,
if the Son of God had assumed human nature without these defects, He
would not have seemed to be true man, nor to have true, but
imaginary, flesh, as the Manicheans held. And so, as is said, Phil.
2:7: "He . . . emptied Himself, taking the form of a servant, being
made in the likeness of men, and in habit found as a man." Hence,
Thomas, by the sight of His wounds, was recalled to the faith, as
related John 20:26. Thirdly, in order to show us an example of
patience by valiantly bearing up against human passibility and
defects. Hence it is said (Heb. 12:3) that He "endured such
opposition from sinners against Himself, that you be not wearied,
fainting in your minds."

Reply Obj. 1: The penalties one suffers for another's sin are the
matter, as it were, of the satisfaction for that sin; but the
principle is the habit of soul, whereby one is inclined to wish to
satisfy for another, and from which the satisfaction has its
efficacy, for satisfaction would not be efficacious unless it
proceeded from charity, as will be explained (Supp., Q. 14, A. 2).
Hence, it behooved the soul of Christ to be perfect as regards the
habit of knowledge and virtue, in order to have the power of
satisfying; but His body was subject to infirmities, that the matter
of satisfaction should not be wanting.

Reply Obj. 2: From the natural relationship which is between