es not follow
that we assert a new God. But this would follow, if we held that
"Man" stands for a created suppositum: even as must be said by those
who assert that there are two supposita in Christ [*Cf. Q. 2, AA. 3,
6].
_______________________

THIRD ARTICLE [III, Q. 16, Art. 3]

Whether Christ Can Be Called a Lordly Man?*

[*The question is hardly apposite in English. St. Thomas explains why
we can say in Latin, e.g. _oratio dominica_ (the Lord's Prayer) or
_passio dominica_ (Our Lord's Passion), but not speak of our Lord as
_homo dominicus_ (a lordly man)].

Objection 1: It would seem that Christ can be called a lordly man.
For Augustine says (Qq. lxxxiii, qu. 36) that "we are to be counseled
to hope for the goods that were in the Lordly Man"; and he is
speaking of Christ. Therefore it seems that Christ was a lordly man.

Obj. 2: Further, as lordship belongs to Christ by reason of His
Divine Nature, so does manhood belong to the human nature. Now God is
said to be "humanized," as is plain from Damascene (De Fide Orth.
iii, 11), where he says that "being humanized manifests the
conjunction with man." Hence with like reason may it be said
denominatively that this man is lordly.

Obj. 3: Further, as "lordly" is derived from "lord," so is "Divine"
derived from "Deus" [God]. But Dionysius (Eccl. Hier. iv) calls
Christ the "most Divine Jesus." Therefore with like reason may Christ
be called a lordly man.

_On the contrary,_ Augustine says (Retract. i, 19): "I do not see
that we may rightly call Jesus Christ a lordly man, since He is the
Lord Himself."

_I answer that,_ As was said above (A. 2, ad 3), when we say "the Man
Christ Jesus," we signify the eternal suppositum, which is the Person
of the Son of God, because there is only one suppositum of both
natures. Now "God" and "Lord" are predicated essentially of the Son
of God; and hence they ought not to be predicated denominatively,
since this is derogatory to the truth of the union. Hence, since we
say "lordly" denominatively from lord, it cannot truly and properly
be said that this Man is lordly, but rather that He is Lord. But if,
when we say "the Man Christ Jesus," we mean a created suppositum, as
those who assert two supposita in Christ, this man might be called
lordly, inasmuch as he is assumed to a participation of Divine honor,
as the Nestorians said. And, even in this way, the human nature is
not called "divine" by essence, but "deified"--not, indeed,