[III.q.36.a.1.arg.1] It would seem that Christ's birth should have been made known to all. Because fulfilment should correspond to promise. Now, the promise of Christ's coming is thus expressed (Psalm 49:3): "God shall come manifestly. But He came by His birth in the flesh." Therefore it seems that His birth should have been made known to the whole world.

[III.q.36.a.1.arg.2] Further, it is written (1 Timothy 1:15): "Christ came into this world to save sinners." But this is not effected save in as far as the grace of Christ is made known to them; according to Titus 2:11-12: "The grace of God our Saviour hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world." Therefore it seems that Christ's birth should have been made known to all.

[III.q.36.a.1.arg.3] Further, God is most especially inclined to mercy; according to Psalm 144:9: "His tender mercies are over all His works." But in His second coming, when He will "judge justices" (Psalm 70:3), He will come before the eyes of all; according to Matthew 24:27: "As lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of Man be." Much more, therefore, should His first coming, when He was born into the world according to the flesh, have been made known to all.

[III.q.36.a.1.sc] It is written (Isaiah 45:15): "Thou art a hidden God, the Holy [Vulgate: 'the God] of Israel, the Saviour." And, again (Isaiah 43:3): "His look was, as it were, hidden and despised."

[III.q.36.a.1.co] It was unfitting that Christ's birth should be made known to all men without distinction. First, because this would have been a hindrance to the redemption of man, which was accomplished by means of the Cross; for, as it is written (1 Corinthians 2:8): "If they had known it, they would never have crucified the Lord of glory."

Secondly, because this would have lessened the merit of faith, which He came to offer men as the way to righteousness. according to Romans 3:22: "The justice of God by faith of Jesus Christ." For if, when Christ was born, His birth had been made known to all by evident signs, the very nature of faith would have been destroyed, since it is "the evidence of things that appear not," as stated, Hebrews 11:1.

Thirdly, because thus the reality of His human nature would have come into doubt. Whence Augustine says (Ep. ad Volusianum cxxxvii): "If He had not passed through the different stages of age from babyhood to youth, had neither eaten nor slept, would He not have strengthened an erroneous opinion, and made it impossible for us to believe that He had become true man? And while He is doing all things wondrously, would He have taken away that which He accomplished in mercy?"

[III.q.36.a.1.ad.1] According to the gloss, the words quoted must be understood of Christ's coming as judge.

[III.q.36.a.1.ad.2] All men were to be instructed unto salvation, concerning the grace of God our Saviour, not at the very time of His birth, but afterwards, in due time, after He had "wrought salvation in the midst of the earth" (Psalm 73:12). Wherefore after His Passion and Resurrection, He said to His disciples (Matthew 28:19): "Going . . . teach ye all nations."

[III.q.36.a.1.ad.3] For judgment to be passed, the authority of the judge needs to be known: and for this reason it behooves that the coming of Christ unto judgment should be manifest. But His first coming was unto the salvation of all, which is by faith that is of things not seen. And therefore it was fitting that His first coming should be hidden.

[III.q.36.a.2.arg.1] It would seem that Christ's birth should not have been made known to anyone. For, as stated above (1, ad 3), it befitted the salvation of mankind that Christ's first coming should be hidden. But Christ came to save all; according to 1 Timothy 4:10: "Who is the Saviour of all men, especially of the faithful." Therefore Christ's birth should not have been made known to anyone.

[III.q.36.a.2.arg.2] Further, before Christ was born, His future birth was made known to the Blessed Virgin and Joseph. Therefore it was not necessary that it should be made known to others after His birth.

[III.q.36.a.2.arg.3] Further, no wise man makes known that from which arise disturbance and harm to others. But, when Christ's birth was made known, disturbance arose: for it is written (Matthew 2:3) that "King Herod, hearing" of Christ's birth, "was troubled, and all Jerusalem with him." Moreover, this brought harm to others; because it was the occasion of Herod's killing "all the male children that were in Bethlehem . . . from two years old and under." Therefore it seems unfitting for Christ's birth to have been made known to anyone.

[III.q.36.a.2.sc] Christ's birth would have been profitable to none if it had been hidden from all. But it behooved Christ's birth to be profitable: else He were born in vain. Therefore it seems that Christ's birth should have been made known to some.

[III.q.36.a.2.co] As the Apostle says (Romans 13:1) "what is of God is well ordered." Now it belongs to the order of Divine wisdom that God's gifts and the secrets of His wisdom are not bestowed on all equally, but to some immediately, through whom they are made known to others. Wherefore, with regard to the mystery of the Resurrection it is written (Acts 10:40-41): "God . . . gave" Christ rising again "to be made manifest, not to all the people, but to witnesses pre-ordained by God." Consequently, that His birth might be consistent with this, it should have been made known, not to all, but to some, through whom it could be made known to others.

[III.q.36.a.2.ad.1] As it would have been prejudicial to the salvation of mankind if God's birth had been made known to all men, so also would it have been if none had been informed of it. Because in either case faith is destroyed, whether a thing be perfectly manifest, or whether it be entirely unknown, so that no one can hear it from another; for "faith cometh by hearing" (Romans 10:17).

[III.q.36.a.2.ad.2] Mary and Joseph needed to be instructed concerning Christ's birth before He was born, because it devolved on them to show reverence to the child conceived in the womb, and to serve Him even before He was born. But their testimony, being of a domestic character, would have aroused suspicion in regard to Christ's greatness: and so it behooved it to be made known to others, whose testimony could not be suspect.

[III.q.36.a.2.ad.3] The very disturbance that arose when it was known that Christ was born was becoming to His birth. First, because thus the heavenly dignity of Christ is made manifest. Wherefore Gregory says (Hom. x in Evang.): "After the birth of the King of heaven, the earthly king is troubled: doubtless because earthly grandeur is covered with confusion when the heavenly majesty is revealed."

Secondly, thereby the judicial power of Christ was foreshadowed. Thus Augustine says in a sermon (30 de Temp.) on the Epiphany: "What will He be like in the judgment-seat; since from His cradle He struck terror into the heart of a proud king?"

Thirdly, because thus the overthrow of the devil's kingdom was foreshadowed. For, as Pope Leo says in a sermon on the Epiphany (Serm. v [Opus Imperfectum in Matth., Hom. ii, falsely ascribed to St. John Chrysostom): "Herod was not so much troubled in himself as the devil in Herod. For Herod thought Him to be a man, but the devil thought Him to be God. Each feared a successor to his kingdom: the devil, a heavenly successor; Herod, an earthly successor." But their fear was needless: since Christ had not come to set up an earthly kingdom, as Pope Leo says, addressing himself to Herod: "Thy palace cannot hold Christ: nor is the Lord of the world content with the paltry power of thy scepter." That the Jews were troubled, who, on the contrary, should have rejoiced, was either because, as Chrysostom says, "wicked men could not rejoice at the coming of the Holy one," or because they wished to court favor with Herod, whom they feared; for "the populace is inclined to favor too much those whose cruelty it endures."

And that the children were slain by Herod was not harmful to them, but profitable. For Augustine says in a sermon on the Epiphany (66 de Diversis): "It cannot be questioned that Christ, who came to set man free, rewarded those who were slain for Him; since, while hanging on the cross, He prayed for those who were putting Him to death."

[III.q.36.a.3.arg.1] It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Matthew 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Matthew 2:1.

[III.q.36.a.3.arg.2] Further, the revelation of Divine truth should be made especially to the friends of God, according to Job 36:33: "He sheweth His friend concerning it." But the Magi seem to be God's foes; for it is written (Leviticus 19:31): "Go not aside after wizards [magi], neither ask anything of soothsayers." Therefore Christ's birth should not have been made known to the Magi.

[III.q.36.a.3.sc] It is written (John 13:18): "I know whom I have chosen." But what is done by God's wisdom is done becomingly. Therefore those to whom Christ's birth was made known were suitably chosen.

[III.q.36.a.3.co] Salvation, which was to be accomplished by Christ, concerns all sorts and conditions of men: because, as it is written (Colossians 3:11), in Christ "there is neither male nor female, [These words are in reality from Galatians 3:28] neither Gentile nor Jew . . . bond nor free," and so forth. And in order that this might be foreshadowed in Christ's birth, He was made known to men of all conditions. Because, as Augustine says in a sermon on the Epiphany (32 de Temp.), "the shepherds were Israelites, the Magi were Gentiles. The former were nigh to Him, the latter far from Him. Both hastened to Him together as to the cornerstone." There was also another point of contrast: for the Magi were wise and powerful; the shepherds simple and lowly. He was also made known to the righteous as Simeon and Anna; and to sinners, as the Magi. He was made known both to men, and to women--namely, to Anna--so as to show no condition of men to be excluded from Christ's redemption.

[III.q.36.a.3.ad.1] That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles," as Augustine says (Serm. 30 de Temp. cc.).

[III.q.36.a.3.ad.2] As Augustine says in a sermon on the Epiphany (Serm. 30 de Temp.): "As unskilfulness predominates in the rustic manners of the shepherd, so ungodliness abounds in the profane rites of the Magi. Yet did this Corner-Stone draw both to Itself; inasmuch as He came 'to choose the foolish things that He might confound the wise,' and 'not to call the just, but sinners,'" so that "the proud might not boast, nor the weak despair." Nevertheless, there are those who say that these Magi were not wizards, but wise astronomers, who are called Magi among the Persians or Chaldees.

[III.q.36.a.4.arg.1] It would seem that Christ should have Himself made His birth known. For "a direct cause is always of greater power than an indirect cause," as is stated Phys. viii. But Christ made His birth known through others--for instance, to the shepherds through the angels, and to the Magi through the star. Much more, therefore, should He Himself have made His birth known.

[III.q.36.a.4.arg.2] Further, it is written (Sirach 20:32): "Wisdom that is hid and treasure that is not seen; what profit is there in them both?" But Christ had, to perfection, the treasure of wisdom and grace from the beginning of His conception. Therefore, unless He had made the fulness of these gifts known by words and deeds, wisdom and grace would have been given Him to no purpose. But this is unreasonable: because "God and nature do nothing without a purpose" (De Coelo i).

[III.q.36.a.4.arg.3] Further, we read in the book De Infantia Salvatoris that in His infancy Christ worked many miracles. It seems therefore that He did Himself make His birth known.

[III.q.36.a.4.sc] Pope Leo says (Serm. xxxiv) that the Magi found the "infant Jesus in no way different from the generality of human infants." But other infants do not make themselves known. Therefore it was not fitting that Christ should Himself make His birth known.

[III.q.36.a.4.co] Christ's birth was ordered unto man's salvation, which is by faith. But saving faith confesses Christ's Godhead and humanity. It behooved, therefore, Christ's birth to be made known in such a way that the proof of His Godhead should not be prejudicial to faith in His human nature. But this took place while Christ presented a likeness of human weakness, and yet, by means of God's creatures, He showed the power of the Godhead in Himself. Therefore Christ made His birth known, not by Himself, but by means of certain other creatures.

[III.q.36.a.4.ad.1] By the way of generation and movement we must of necessity come to the imperfect before the perfect. And therefore Christ was made known first through other creatures, and afterwards He Himself manifested Himself perfectly.

[III.q.36.a.4.ad.2] Although hidden wisdom is useless, yet there is no need for a wise man to make himself known at all times, but at a suitable time; for it is written (Sirach 20:6): "There is one that holdeth his peace because he knoweth not what to say: and there is another that holdeth his peace, knowing the proper time." Hence the wisdom given to Christ was not useless, because at a suitable time He manifested Himself. And the very fact that He was hidden at a suitable time is a sign of wisdom.

[III.q.36.a.4.ad.3] The book De Infantia Salvatoris is apocryphal. Moreover, Chrysostom (Hom. xxi super Joan.) says that Christ worked no miracles before changing the water into wine, according to John 2:11: "'This beginning of miracles did Jesus.' For if He had worked miracles at an early age, there would have been no need for anyone else to manifest Him to Israelites; whereas John the Baptist says (John 1:31): 'That He may be made manifest in Israel; therefore am I come baptizing with water.' Moreover, it was fitting that He should not begin to work miracles at an early age. For people would have thought Incarnation to be unreal, and, out of sheer spite, would have crucified Him before the proper time."

[III.q.36.a.5.arg.1] It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Psalm 103:4: "Who maketh His [Vulgate: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels.

[III.q.36.a.5.arg.2] Further, the righteous are more akin to the angels than to any other, according to Psalm 33:8: "The angel of the Lord shall encamp round about them that fear Him, and shall deliver them." But Christ's birth was not announced to the righteous, viz. Simeon and Anna, through the angels. Therefore neither should it have been announced to the shepherds by means of the angels.

[III.q.36.a.5.arg.3] Further, it seems that neither ought it to have been announced to the Magi by means of the star. For this seems to favor the error of those who think that man's birth is influenced by the stars. But occasions of sin should be taken away from man. Therefore it was not fitting that Christ's birth should be announced by a star.

[III.q.36.a.5.arg.4] Further, a sign should be certain, in order that something be made known thereby. But a star does not seem to be a certain sign of Christ's birth. Therefore Christ's birth was not suitably announced by a star.

[III.q.36.a.5.sc] It is written (Deuteronomy 32:4): "The works of God are perfect." But this manifestation is the work of God. Therefore it was accomplished by means of suitable signs.

[III.q.36.a.5.co] As knowledge is imparted through a syllogism from something which we know better, so knowledge given by signs must be conveyed through things which are familiar to those to whom the knowledge is imparted. Now, it is clear that the righteous have, through the spirit of prophecy, a certain familiarity with the interior instinct of the Holy Ghost, and are wont to be taught thereby, without the guidance of sensible signs. Whereas others, occupied with material things, are led through the domain of the senses to that of the intellect. The Jews, however, were accustomed to receive Divine answers through the angels; through whom they also received the Law, according to Acts 7:53: "You [Vulgate: 'who'] . . . have received the Law by the disposition of angels." And the Gentiles, especially astrologers, were wont to observe the course of the stars. And therefore Christ's birth was made known to the righteous, viz. Simeon and Anna, by the interior instinct of the Holy Ghost, according to Luke 2:26: "He had received an answer from the Holy Ghost that he should not see death before he had seen the Christ of the Lord." But to the shepherds and Magi, as being occupied with material things, Christ's birth was made known by means of visible apparitions. And since this birth was not only earthly, but also, in a way, heavenly, to both (shepherds and Magi) it is revealed through heavenly signs: for, as Augustine says in a sermon on the Epiphany (cciv): "The angels inhabit, and the stars adorn, the heavens: by both, therefore, do the 'heavens show forth the glory of God.'" Moreover, it was not without reason that Christ's birth was made known, by means of angels, to the shepherds, who, being Jews, were accustomed to frequent apparitions of the angels: whereas it was revealed by means of a star to the Magi, who were wont to consider the heavenly bodies. Because, as Chrysostom says (Hom. vi in Matth.): "Our Lord deigned to call them through things to which they were accustomed." There is also another reason. For, as Gregory says (Hom. x in Evang.): "To the Jews, as rational beings, it was fitting that a rational animal [Cf. I, 51, 1, ad 2]," viz. an angel, "should preach. Whereas the Gentiles, who were unable to come to the knowledge of God through the reason, were led to God, not by words, but by signs. And as our Lord, when He was able to speak, was announced by heralds who spoke, so before He could speak He was manifested by speechless elements." Again, there is yet another reason. For, as Augustine [Pope Leo] says in a sermon on the Epiphany: "To Abraham was promised an innumerable progeny, begotten, not of carnal propagation, but of the fruitfulness of faith. For this reason it is compared to the multitude of stars; that a heavenly progeny might be hoped for." Wherefore the Gentiles, "who are thus designated by the stars, are by the rising of a new star stimulated" to seek Christ, through whom they are made the seed of Abraham.

[III.q.36.a.5.ad.1] That which of itself is hidden needs to be manifested, but not that which in itself is manifest. Now, the flesh of Him who was born was manifest, whereas the Godhead was hidden. And therefore it was fitting that this birth should be made known by angels, who are the ministers of God. Wherefore also a certain "brightness" (Luke 2:9) accompanied the angelic apparition, to indicate that He who was just born was the "Brightness of" the Father's "glory."

[III.q.36.a.5.ad.2] The righteous did not need the visible apparition of the angel; on account of their perfection the interior instinct of the Holy Ghost was enough for them.

[III.q.36.a.5.ad.3] The star which manifested Christ's birth removed all occasion of error. For, as Augustine says (Contra Faust. ii): "No astrologer has ever so far connected the stars with man's fate at the time of his birth as to assert that one of the stars, at the birth of any man, left its orbit and made its way to him who was just born": as happened in the case of the star which made known the birth of Christ. Consequently this does not corroborate the error of those who "think there is a connection between man's birth and the course of the stars, for they do not hold that the course of the stars can be changed at a man's birth."

In the same sense Chrysostom says (Hom. vi in Matth.): "It is not an astronomer's business to know from the stars those who are born, but to tell the future from the hour of a man's birth: whereas the Magi did not know the time of the birth, so as to conclude therefrom some knowledge of the future; rather was it the other way about."

[III.q.36.a.5.ad.4] Chrysostom relates (Hom. ii in Matth.) that, according to some apocryphal books, a certain tribe in the far east near the ocean was in the possession of a document written by Seth, referring to this star and to the presents to be offered: which tribe watched attentively for the rising of this star, twelve men being appointed to take observations, who at stated times repaired to the summit of a mountain with faithful assiduity: whence they subsequently perceived the star containing the figure of a small child, and above it the form of a cross.

Or we may say, as may be read in the book De Qq. Vet. et Nov. Test., qu. lxiii, that "these Magi followed the tradition of Balaam," who said, "'A star shall rise out of Jacob.' Wherefore observing this star to be a stranger to the system of this world, they gathered that it was the one foretold by Balaam to indicate the King of the Jews."

Or again, it may be said with Augustine, in a sermon on the Epiphany (ccclxxiv), that "the Magi had received a revelation through the angels" that the star was a sign of the birth of Christ: and he thinks it probable that these were "good angels; since in adoring Christ they were seeking for salvation."

Or with Pope Leo, in a sermon on the Epiphany (xxxiv), that "besides the outward form which aroused the attention of their corporeal eyes, a more brilliant ray enlightened their minds with the light of faith."