"

_I answer that,_ As has been said above (A. 2), what is assumed is
not the term of the assumption, but is presupposed to the assumption.
Now it was said (Q. 3, AA. 1, 2) that the individual to Whom the
human nature is assumed is none other than the Divine Person, Who is
the term of the assumption. Now this word "man" signifies human
nature, as it is in a suppositum, because, as Damascene says (De Fide
Orth. iii, 4, 11), this word God signifies Him Who has human nature.
And hence it cannot properly be said that the Son assumed a man,
granted (as it must be, in fact) that in Christ there is but one
suppositum and one hypostasis. But according to such as hold that
there are two hypostases or two supposita in Christ, it may fittingly
and properly be said that the Son of God assumed a man. Hence the
first opinion quoted in Sent. iii, D. 6, grants that a man was
assumed. But this opinion is erroneous, as was said above (Q. 2, A.
6).

Reply Obj. 1: These phrases are not to be taken too literally, but
are to be loyally explained, wherever they are used by holy doctors;
so as to say that a man was assumed, inasmuch as his nature was
assumed; and because the assumption terminated in this--that the Son
of God is man.

Reply Obj. 2: The word "man" signifies human nature in the concrete,
inasmuch as it is in a suppositum; and hence, since we cannot say a
suppositum was assumed, so we cannot say a man was assumed.

Reply Obj. 3: The Son of God is not the man whom He assumed, but the
man whose nature He assumed.
_______________________

FOURTH ARTICLE [III, Q. 4, Art. 4]

Whether the Son of God Ought to Have Assumed Human Nature Abstracted
from All Individuals?

Objection 1: It would seem that the Son of God ought to have assumed
human nature abstracted from all individuals. For the assumption of
human nature took place for the common salvation of all men; hence it
is said of Christ (1 Tim. 4:10) that He is "the Saviour of all men,
especially of the faithful." But nature as it is in individuals
withdraws from its universality. Therefore the Son of God ought to
have assumed human nature as it is abstracted from all individuals.

Obj. 2: Further, what is noblest in all things ought to be attributed
to God. But in every genus what is of itself is best. Therefore the
Son of God ought to have assumed self-existing (_per se_) man, which,
according to Platonists, is human nature abstracted from its
individuals. Therefore the S