Dist. 12, Art. 1, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/3/d/12/q/bon-sent-III-d12-a1-q2
----------------------------------------
### QUESTION II. *Whether it would have been fitting to assume Adam.*

Secondly it is asked whether it would have been fitting that Adam himself be assumed. And that it would, it seems:

1. Because Christ had to be of the race of Adam, in order to satisfy for the sin of the whole race, which proceeded from the loins of Adam: therefore by parity of reasoning the Son of God ought to have assumed Adam himself, so as most fittingly to satisfy for the sin of Adam himself.

2. Likewise, none is more fitting to undergo punishment for a fault than he who committed the fault: if therefore the assumed man had to be punished for the sin of Adam, as indeed was done, it seems that it was fitting to assume no other man so much as the first man.

3. Likewise, he cures a disease more effectively who cures it in its origin than he who [cures it] in the branch; but the disease of the corruption of the human race took its origin in Adam, and was cured in Christ: therefore the cure would have been more perfect, if the Son of God had assumed the first man, than by assuming someone of his race. But it befits the highest physician to do everything that attests to the perfection of the cure: therefore etc.

4. Likewise, in order that the soul be healed through the coming of the Holy Spirit, it is necessary that the Holy Spirit descend into the same soul in which fault previously dwelt: therefore by parity of reasoning, if through the coming of the Son of God the sin of the first parent had to be cured, it seems that he ought to have assumed him rather than another. But if you say that it was not fitting on account of antecedent fault; on the contrary: the Holy Spirit so purifies the soul that there is no unfittingness in his dwelling in a soul in which fault previously was; so too he sanctified the flesh of the Word, so that in nothing was it derogatory to Christ that it was of our mass: therefore it seems that thus the soul of Adam could be purified, and the flesh, so that in his being assumed nothing would be derogatory to the excellence of the Son of God himself.

**On the contrary:** 1. It was not fitting for God to bring it about that anyone should derive benefit from his own malice; but if Adam, for the sake of making the reparation, were assumed by the Word for the fault he had committed, he would derive an unspeakable benefit: therefore this would be against the divine justice. But this does not befit God: therefore etc.

2. Likewise, such a one had to make satisfaction as would be a debtor of punishment to no one, as Anselm says, because satisfaction occurs when a work is done that is otherwise not owed, as is said in the book *On the Rules of Faith*; but Adam was a debtor of punishment on account of the fault which he committed: therefore in no way was it fitting that he be assumed for making satisfaction.

3. Likewise, whatever may be the case concerning others, yet to be or to be truly called a sinner in no way befits God; but that union brings about a communication of idioms: therefore if Adam had been assumed by the Son of God, the Son of God would be and would truly be called a sinner. If therefore this in no way befits, it seems etc.

4. Likewise, if he had assumed Adam, since God had decreed to propagate the human race from Adam, Eve being joined to him, then either his decree or arrangement would not have stood, or Christ would have generated by intercourse with a woman; but each is wholly unbecoming: therefore it was wholly unbecoming for the Son of God to assume the first man.

### CONCLUSION.

> It was not fitting for the Son of God to assume Adam himself.

**I respond:** It must be said that, without doubt, it was not fitting for the Son of God to assume Adam himself in the way [he assumed] some other substance of the same race, as is plain from the divine work itself.

And the reason for this is that it was not suitable for the Creator of all, nor was it suitable for the first man, nor was it expedient for the human race. It was not fitting for the Creator of all that the person of God should assume a sinful man, since he himself in the assumed form would have to judge the rest of the sinners, and yet could in no way be arraigned for sin, neither according to the assuming nature nor according to the assumed nature, according to each of which judiciary power belonged to him. — It was not suitable for the first man that he who had cast himself down so far through fault should be exalted so far as to be God. For it was enough for him and beyond his due that God should at least be reconciled to him, far less that he should be made God. — Nor was it expedient for the human race, because, since that man was a debtor of punishment, inasmuch as he was guilty of all our souls, his passion would not be so pleasing to God as if he were wholly innocent, and would scarcely even suffice to make satisfaction for himself, far less be able to communicate his satisfaction to others. — Therefore the reasons proving that it was not fitting for the Son of God to assume the first man are to be granted.

1. To that, then, which is first objected to the contrary, that he ought to make satisfaction from the human race; it must be said that there is no parallel, because someone could be of the race of men who would share with men in nature and not share in fault. But it is not so with Adam, because, from the moment he sinned, it was necessary that he had sinned; and if the Son of God had assumed him, he would assume one who was a debtor of punishment; therefore there is no parallel.

2. To that which is objected, that none is more fitting to be punished than he who sinned; it must be said that this is true of the punishment of divine vengeance; but it is not true of the punishment of divine appeasement. For God could be more appeased through the punishment of an innocent one than through the punishment of one guilty and unjust; and in this manner was Christ punished for our sins. For the punishment of no other could be a sufficient merit of satisfaction, although it would be a just instrument of divine vengeance.

3. To that which is objected concerning the curing of the disease in the root, it must be said that it is true that the cure is more perfect where the root can be purified just as the branch; but it is not so in the case at hand. For even if Adam could be so purified as to have no fault in act, yet he could never be so purified as not to have had any fault. And this indeed it befitted the Mediator of God and men to have, so that by his offering he might sufficiently appease the severity of the divine justice. — There are also other reasons why the disease ought not to be cured in its origin; but those have been set down in the second book in the treatise on original sin, and some in the fourth, in the treatise on the Sacrament of baptism.

4. To that which is objected, that none are purified through the Holy Spirit except souls to which he is united through love; it must be said that there is no parallel, because [souls] are purified in one way through Christ, in another through the Holy Spirit. For through the Holy Spirit they are purified as by an effective cause, but through Christ as by a meritorious cause. And because someone can merit for another different from himself; hence it is that the Mediator of God and men need not be united to each one in the way the Holy Spirit [is]. — There is also a difference in the union, because the Holy Spirit glides into us, yet in such a way that he is not united to us by a personal union, which causes idioms to be communicated; whence he is not a sinner, although he glides into a sinner. But the Son is united by a personal union, in which there is a communication of idioms; and therefore it was not fitting for him to be united to a sinful soul, as it befits the Holy Spirit to be sent into that soul which previously was sinful. And thus the whole is clear.

---