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St. Thomas denies this, but says it was fitting for the Incarnation
to take place "in the fullness of time," as stated by St.
Paul,[381] or morally speaking "in the midst of the
years."[382]
Three reasons are given.
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1) Because it is not fitting that the efficient cause of perfection
be put off so long a time.
2) Because at the end of the world there would have been almost no
knowledge of God among men.
3) Because it was fitting that the salvation of the human race be
effected by faith in the Savior, not only by faith in some future
thing but also by faith in something present and past.
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Thus the question of the fitness of the Incarnation has been
sufficiently examined both as to its relative necessity for the
reparation of the human race, and its absolute necessity as regards
condign reparation. The proximate motive of the Incarnation has also
been considered, which was formally the motive of mercy, namely, the
alleviation of the human race from its misery, or "for our
salvation," as the Nicene Creed says.
Having discussed the fact of the Incarnation, we now come to consider
its nature.
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