of human nature.

Nevertheless, it must be borne in mind that in a proposition in which
something is predicated of another, we must not merely consider what
the predicate is predicated of, but also the reason of its being
predicated. Thus, although we do not distinguish things predicated of
Christ, yet we distinguish that by reason of which they are
predicated, since those things that belong to the Divine Nature are
predicated of Christ in His Divine Nature, and those that belong to
the human nature are predicated of Christ in His human nature. Hence
Augustine says (De Trin. i, 11): "We must distinguish what is said by
Scripture in reference to the form of God, wherein He is equal to the
Father, and what in reference to the form of a servant, wherein He is
less than the Father": and further on he says (De Trin. i, 13): "The
prudent, careful, and devout reader will discern the reason and point
of view of what is said."

Reply Obj. 1: It is impossible for contraries to be predicated of the
same in the same respects, but nothing prevents their being
predicated of the same in different aspects. And thus contraries are
predicated of Christ, not in the same, but in different natures.

Reply Obj. 2: If the things pertaining to defect were attributed to
God in His Divine Nature, it would be a blasphemy, since it would be
derogatory to His honor. But there is no kind of wrong done to God if
they are attributed to Him in His assumed nature. Hence in a
discourse of the Council of Ephesus [*Part III, ch. 10] it is said:
"God accounts nothing a wrong which is the occasion of man's
salvation. For no lowliness that He assumed for us injures that
Nature which can be subject to no injury, yet makes lower things Its
own, to save our nature. Therefore, since these lowly and worthless
things do no harm to the Divine Nature, but bring about our
salvation, how dost thou maintain that what was the cause of our
salvation was the occasion of harm to God?"

Reply Obj. 3: To be assumed pertains to human nature, not in its
suppositum, but in itself; and thus it does not belong to God.
_______________________

FIFTH ARTICLE [III, Q. 16, Art. 5]

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

Objection 1: It would seem that what belongs to the human nature can
be said of the Divine Nature. For what belongs to the human nature is
predicated of the Son of God, and of God. But God is His own Nature.
Therefor