Part IV (Tertia Pars) Part 57 (1/2)

(2) Whether another, besides His eternal, birth should be attributed to Christ?

(3) Whether the Blessed Virgin is His Mother in respect of His temporal birth?

(4) Whether she ought to be called the Mother of G.o.d?

(5) Whether Christ is the Son of G.o.d the Father and of the Virgin Mother in respect of two filiations?

(6) Of the mode of the Nativity;

(7) Of its place;

(8) Of the time of the Nativity.

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FIRST ARTICLE [III, Q. 35, Art. 1]

Whether Nativity Regards the Nature Rather Than the Person?

Objection 1: It would seem that nativity regards the nature rather than the person. For Augustine [*Fulgentius] says (De Fide ad Petrum): ”The eternal Divine Nature could not be conceived and born of human nature, except in a true human nature.” Consequently it becomes the Divine Nature to be conceived and born by reason of the human nature. Much more, therefore, does it regard human nature itself.

Obj. 2: Further, according to the Philosopher (Metaph. v), ”nature”

is so denominated from ”nativity.” But things are denominated from one another by reason of some likeness. Therefore it seems that nativity regards the nature rather than the person.

Obj. 3: Further, properly speaking, that is born which begins to exist by nativity. But Christ's Person did not begin to exist by His nativity, whereas His human nature did. Therefore it seems that the nativity properly regards the nature, and not the person.

_On the contrary,_ Damascene says (De Fide Orth. iii): ”Nativity regards the hypostasis, not the nature.”

_I answer that,_ Nativity can be attributed to someone in two ways: first, as to its subject; secondly, as to its terminus. To him that is born it is attributed as to its subject: and this, properly speaking, is the hypostasis, not the nature. For since to be born is to be generated; as a thing is generated in order for it to be, so is a thing born in order for it to be. Now, to be, properly speaking, belongs to that which subsists; since a form that does not subsist is said to be only inasmuch as by it something is: and whereas person or hypostasis designates something as subsisting, nature designates form, whereby something subsists. Consequently, nativity is attributed to the person or hypostasis as to the proper subject of being born, but not to the nature.

But to the nature nativity is attributed as to its terminus. For the terminus of generation and of every nativity is the form. Now, nature designates something as a form: wherefore nativity is said to be ”the road to nature,” as the Philosopher states (Phys. ii): for the purpose of nature is terminated in the form or nature of the species.

Reply Obj. 1: On account of the ident.i.ty of nature and hypostasis in G.o.d, nature is sometimes put instead of person or hypostasis. And in this sense Augustine says that the Divine Nature was conceived and born, inasmuch as the Person of the Son was conceived and born in the human nature.

Reply Obj. 2: No movement or change is denominated from the subject moved, but from the terminus of the movement, whence the subject has its species. For this reason nativity is not denominated from the person born, but from nature, which is the terminus of nativity.

Reply Obj. 3: Nature, properly speaking, does not begin to exist: rather is it the person that begins to exist in some nature. Because, as stated above, nature designates that by which something is; whereas person designates something as having subsistent being.

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SECOND ARTICLE [III, Q. 35, Art. 2]

Whether a Temporal Nativity Should Be Attributed to Christ?

Objection 1: It would seem that temporal nativity is not to be attributed to Christ. For ”to be born is a certain movement of a thing that did not exist before it was born, which movement procures for it the benefit of existence” [*Cf. Augustine, De Unit. Trin.

xii]. But Christ was from all eternity. Therefore He could not be born in time.

Obj. 2: Further, what is perfect in itself needs not to be born. But the Person of the Son of G.o.d was perfect from eternity. Therefore He needs not to be born in time. Therefore it seems that He had no temporal birth.

Obj. 3: Further, properly speaking, nativity regards the person. But in Christ there is only one person. Therefore in Christ there is but one nativity.

Obj. 4: Further, what is born by two nativities is born twice. But this proposition is false; ”Christ was born twice”: because the nativity whereby He was born of the Father suffers no interruption; since it is eternal. Whereas interruption is required to warrant the use of the adverb ”twice”: for a man is said to run twice whose running is interrupted. Therefore it seems that we should not admit a double nativity in Christ.

_On the contrary,_ Damascene says (De Fide Orth. iii): ”We confess two nativities in Christ: one of the Father--eternal; and one which occurred in these latter times for our sake.”