by its
being converted into the Divine Nature, but by its conjunction with
the Divine Nature in one hypostasis, as is plain from Damascene (De
Fide Orth. iii, 11, 17).

Reply Obj. 1: Augustine retracts these and the like words (Retract.
i, 19); hence, after the foregoing words (Retract. i, 19), he adds:
"Wherever I have said this," viz. that Christ Jesus is a lordly man,
"I wish it unsaid, having afterwards seen that it ought not to be
said although it may be defended with some reason," i.e. because one
might say that He was called a lordly man by reason of the human
nature, which this word "man" signifies, and not by reason of the
suppositum.

Reply Obj. 2: This one suppositum, which is of the human and Divine
natures, was first of the Divine Nature, i.e. from eternity.
Afterwards in time it was made a suppositum of human nature by the
Incarnation. And for this reason it is said to be "humanized"--not
that it assumed a man, but that it assumed human nature. But the
converse of this is not true, viz. that a suppositum of human nature
assumed the Divine Nature; hence we may not say a "deified" or
"lordly" man.

Reply Obj. 3: This word Divine is wont to be predicated even of
things of which the word God is predicated essentially; thus we say
that "the Divine Essence is God," by reason of identity; and that
"the Essence belongs to God," or is "Divine," on account of the
different way of signifying; and we speak of the "Divine Word,"
though the Word is God. So, too, we say "a Divine Person," just as we
say "the person of Plato," on account of its different mode of
signification. But "lordly" is not predicated of those of which
"lord" is predicated; for we are not wont to call a man who is a
lord, lordly; but whatsoever belongs to a lord is called lordly, as
the "lordly will," or the "lordly hand," or the "lordly possession."
And hence the man Christ, Who is our Lord, cannot be called lordly;
yet His flesh can be called "lordly flesh" and His passion the
"lordly passion."
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FOURTH ARTICLE [III, Q. 16, Art. 4]

Whether What Belongs to the Human Nature Can Be Predicated of God?

Objection 1: It would seem that what belongs to the human nature
cannot be said of God. For contrary things cannot be said of the
same. Now, what belongs to human nature is contrary to what is proper
to God, since God is uncreated, immutable, and eternal, and it
belongs to the human nature to be created temporal and mu