St. Gregory of Nyssa wrote of the reason for the Incarnation: 

“Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Savior; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state?” (Orat. Catech., 15)

 

The Catholic Catechism goes on to say as well of the Incarnation, quoting Ss. Irenaeus and Athanasius:

“The Word became flesh to make us “partakers of the divine nature”: ”For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God.” ”For the Son of God became man so that we might become God.” ”The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.” (Par. 460)

In the never-ending debates with Calvinists (and Lutherans), the questions of the proper views of the Trinity, Incarnation and salvation continually arise.  What becomes evident to those weathered in these disputes is he differing theologies that arise from these camps when compared with the Catholic view. As we will see, our Catechism in masterly fashion, explains the Scriptural, patristic and conciliar theology of the first seven centuries in an erudite, pristine fashion.  And, to be sure, most Calvinists and Lutherans are not willfully desiring to be Nestorian or Pelagian, but as I’ve come to see, there’s often a lot of misunderstanding.  In other words, they are these errors without knowing it.   Read more of this post