mon, and not on
account of the unity of suppositum. So likewise, if two Divine
Persons were to assume one singular human nature, they would be said
to be one man, as stated (A. 6, ad 1), not from the unity of
suppositum, but because they have some one thing in common.

Reply Obj. 3: The Divine and human natures do not bear the same
relation to the one Divine Person, but the Divine Nature is related
first of all thereto, inasmuch as It is one with It from eternity;
and afterwards the human nature is related to the Divine Person,
inasmuch as it is assumed by the Divine Person in time, not indeed
that the nature is the Person, but that the Person of God subsists in
human nature. For the Son of God is His Godhead, but is not His
manhood. And hence, in order that the human nature may be assumed by
the Divine Person, the Divine Nature must be united by a personal
union with the whole nature assumed, i.e. in all its parts. Now in
the two natures assumed there would be a uniform relation to the
Divine Person, nor would one assume the other. Hence it would not be
necessary for one of them to be altogether united to the other, i.e.
all the parts of one with all the parts of the other.
_______________________

EIGHTH ARTICLE [III, Q. 3, Art. 8]

Whether it was more fitting that the Person of the Son rather than
any other Divine Person should assume human nature?

Objection 1: It would seem that it was not more fitting that the Son
of God should become incarnate than the Father or the Holy Ghost. For
by the mystery of the Incarnation men are led to the true knowledge
of God, according to John 18:37: "For this was I born, and for this
came I into the world, to give testimony to the truth." But by the
Person of the Son of God becoming incarnate many have been kept back
from the true knowledge of God, since they referred to the very
Person of the Son what was said of the Son in His human nature, as
Arius, who held an inequality of Persons, according to what is said
(John 14:28): "The Father is greater than I." Now this error would
not have arisen if the Person of the Father had become incarnate, for
no one would have taken the Father to be less than the Son. Hence it
seems fitting that the Person of the Father, rather than the Person
of the Son, should have become incarnate.

Obj. 2: Further, the effect of the Incarnation would seem to be, as
it were, a second creation of human nature, according to Gal. 6:15:
"For in Christ Jes