I think this is one of the reasons the we can call Mary the Mother of God. But I'm confused about the exact meaning of Human Nature and Human Soul.
So my question is mainly this. What was created at the Incarnation?
Human nature entails a human soul. When Christ became man, every aspect of His human nature was created:
The soul, as I understand it, is the rational substance that moves the body. See:
Thanks to Andrew Leach and his link to Catechism. I'll try to build upon it:
Jesus was (and still is) similar to us in everything except for sin. We humans are God's creation, and we have always been God's creation. Our reason, our feelings, everything that is good about us is created by God (what is bad might be a consequence of the first sin). Jesus took human mind, human heart, human everything (especially what we call "human soul") - everything that is created regarding to us, and so it is likely created regarding to Him too. The Catechism doesn't seem to counteract this view - the "made" (bolded by me) seems to clearly say that human nature (everything that is "like to us") of the Word was created at the moment of His incarnation.
I don't imagine you'll find a fulfilling philosophical answer to this, since that would entail explaining Christianity's fundamental mystery. Namely, Jesus Christ is both fully divine and fully human.
Humans are created. Jesus is fully human. Therefore, Jesus is, in the manner relevant to humans, created. If this weren't true, I don't suspect we would say He's fully human.
I couldn't tell you precisely what this means. But, I'd suggest that it hinges on our temporal understanding of creation -- Jesus' human nature is temporal, and therefore created in time as an event in a series of causal events. But, even as sensible as that sounds, I'd be wary of clinging to it as a precise explanation, and I'd be highly wary and skeptical if anyone claimed they could explain this with any precision or certainty. The only folks of which I'm even vaguely aware who have approached a precise understanding of The Incarnation were heretics.
So, the best Catholic answer, I think, to a question about the precise nature of it's fundamental mystery is this:
Christ is fully human and fully divine. He's fully relatable, fully like yourself (or rather, you're fully like Him); but He's also fully foreign (divine). It's a mystery and worth contemplating and praising. But, don't hope for a full understanding or cling to any [likely-false] precise explanation unless you're looking for heresy!
From my understanding, nothing was created at the Incarnation. Jesus always existed, body was created long ago.
Here is a thorough Catholic answer on the nature of body, soul and incarnation on YouTube.
To summarize the video, there is no separate body and soul in a Cartesian sense. This is a fabrication of the modern world that causes a lot of confusion. The human person is a perfect integration of body and soul.
The body is a perfectly good creation; the soul does not live without a body, or at least not "fully". This is why Catholics believe in the resurrection of the body.
Does the Catholic Church teach that Jesus' human nature was created?
It's perfectly Catholic and Orthodox to say that Christ the man is a creature. Because it's referring to one of His two natures, that's what incarnation about. Unless God became man we wouldn't be able to become deified, theosis. We're created, if He is not becoming us there is no Gospel.
This is the Good News that God whose beginning is not contingent voluntarily condescend to become a human being for us and our salvation. On this is rested the foundation of God's covenant that even though He is in the form of Creator He chooses to be found in the lowest form of a creature. This is the love of God manifested.
If Christ the man is a creature why Nicene council condemned Arius for calling Him the first creation? Because Arius confused the person of the Logos who is a divine person, begotten not made, with the humanity which He assumed for our salvation. It's the later which we refer to as a creature not the former. A divine person is not a creature, but the humanity which He assumed is a part of creation.
God the Word assumed not only a human body but also a human soul with rational mind. He is inside out identical with us in His humanity. He has a fallen flesh with all of its infirmities, a fallen soul with its psychological defect, and more importantly a fallen rational mind damaged by the fall. So that He can healed our fallen humanity and deified it completely. Unless the Logos assumed a fallen humanity tampered with its weakness and mortality from the Theotokos then there is no salvation. This is possible in Catholic and Orthodox Christology because original sin has nothing to do with guilt. Incarnation is the summit of all mysteries.
St. Thomas Aquinas wrote extensively on this topic as also confirmed in the Catechism of Catholic Church.