As we continue to await the fast-approaching Feast of Holy Christmas, it is good to ponder some aspects of the Incarnation. Among the questions for us to consider is why it was the Son, the Second Person of the Blessed Trinity, that became incarnate, rather than the Father or the Holy Spirit.
Most people have never even thought of this question let alone sought to answer it. God could have chosen many different ways to save us; He chose to act as He did not because it was required, but because it was fitting. It falls to us to ponder, using Scripture and our own reason, why God’s chosen way was fitting, and what we can learn from this.
As always, St. Thomas Aquinas provides rich resources for us. I present below his teaching from the Summa Theologica (part III, question 3, article 8) in bold, italics; my poor commentary appears in red text. St. Thomas proposed four reasons as to why it was most fitting for the Son to become incarnate.
I. First, on the part of the union; for such as are similar are fittingly united. Now the Person of the Son, Who is the Word of God, has a certain common agreement with all creatures, because the word of the craftsman, i.e. his concept, is an exemplar likeness of whatever is made by him. Hence the Word of God, Who is His eternal concept, is the exemplar likeness of all creatures. … for the craftsman by the intelligible form of his art, whereby he fashioned his handiwork, restores it when it has fallen into ruin.
When the Father created all things, he uttered a Word: (i.e., Let there be light). Thus He creates through His Word (the Logos), and the Word of God is Christ. Therefore, in speaking creation into existence by the Logos, God impresses a kind of “logike” (logic) on all things.
In this way the Son, the Logos, has a “certain common agreement with all creatures,” who bear something of logic or likeness to Him. If this be so, then, as St. Thomas reasons, God the Father would best repair His creation by the same Word through whom He first created it.
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