Front Page Titles (by Subject) CHAPTER VII.: THE DOCTRINE OF THE INCARNATION OF THE SON OF GOD IS, IN NO SENSE, INCREDIBLE, UNSEEMLY, OR UNREASONABLE. - The Triumph of the Cross
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CHAPTER VII.: THE DOCTRINE OF THE INCARNATION OF THE SON OF GOD IS, IN NO SENSE, INCREDIBLE, UNSEEMLY, OR UNREASONABLE. - Girolamo Savonarola, The Triumph of the Cross 
The Triumph of the Cross, trans. from the Italian, edited, with an Introduction by the Very Rev. Father John Procter, S.T.L. With a frontispiece portrait of the author (London: Sands & Co., 1901).
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THE DOCTRINE OF THE INCARNATION OF THE SON OF GOD IS, IN NO SENSE, INCREDIBLE, UNSEEMLY, OR UNREASONABLE.
The Christian religion maintains inviolably that God is Man; that His Person subsists in two natures, viz., the Divine Nature and the Human; and that the union between these natures is so perfect that the Person who is God is likewise Man. No parallel to this union can be found in nature, for the simple reason, that no perfect created substance can be united to another substance in such a manner as to become one with it. Even the union between soul and body cannot be compared to the union between the Word and the human nature. The soul is the form of the body; but form is imperfect; and as God is Perfection, the Word cannot be the form of the human nature. Moreover, the Divine Nature and the human are in Christ two perfect substances; and therefore the union between them surpasses understanding. We must not, however, say that this union is impossible. God can do many things beyond the capacity of our intelligence. Then, in the union between the Divine and Human nature, His Divine Majesty suffers no change; but human nature is, by His infinite power, raised to wondrous union with His Person.
Neither can we call this union unseemly or unreasonable. For, from it countless blessings have come to the world, benefits so numerous indeed that we could not attempt to name them all, but must content ourselves with recounting some of them.
First. The Incarnation has been a most powerful means, whereby man may attain happiness. The true beatitude of man consists, as we know, in the vision of the Divine Essence. But, considering the limitations of human intelligence, and the sublimity of the Divine Nature, we might justly have despaired of gaining this supreme happiness. Therefore, God, by uniting in His own Person the Divine with the Human Nature, (a union far surpassing the union between the Divine Essence and the understanding of the blessed), has willed to hold forth to man hopes of attaining to the glory for which he was created. And man, since the Incarnation, has aspired to happiness, with greater ardour than he did before this mystery was accomplished.
Again. The Incarnation, wherein God has united Himself (directly, without intermediary), to man, has made clear to man that God is His sole End, and has thus taught him to appreciate the excellence of his own nature. It has so far enlightened the human race, that men, at the sight of this wonderful union between God and man, have abandoned the worship of idols. Then, in their quest of true religion and unalloyed happiness, they have despised all earthly wealth and dignity and pleasure.
We must further remember that, as the happiness, whereunto we were created, far exceeds the capacity of our understanding, it would have been impossible for us to have had any sure knowledge or hope of it. Even the investigations instituted by the most learned philosophers would have been in vain. Befitting therefore was it, that God, in His special Providence over man, should take flesh, in order to assure man of his future blessedness and to confirm his hopes of it. Hence, by the Incarnation, mankind has a far more complete and clear knowledge of beatitude and of Divine things.
We know, likewise, that man, before the Incarnation, was entangled in affection for many temporal things. By His Incarnation, God took the surest means possible to raise him from earth to the love of eternal things. For, who, seeing this great love of God towards man, will not be moved to love Him in return? And, in fact, since God’s love for man has been known upon earth, men have been so much inflamed with desire for Divine things, that they have entered into friendship with God, and with His saints; and they have despised all earthly ties.
Again. Certain means are necessary to enable man to gain happiness. These means are virtue and spiritual perfection. These graces have, by the Incarnation, been abundantly poured out upon mankind. The proof of this lies in the fact that, since the coming of Christ, the world has been so fertile in examples of virtue and perfection, that none, save the blind, can doubt that the teaching of Christ is the one sure road to blessedness. Thus, we see, that the Catholic faith teaches, in the dogma of the Incarnation, nothing either incredible or unreasonable.