wly created suppositum. But God
is said to have been made man, inasmuch as the human nature began to
be in an eternally pre-existing suppositum of the Divine Nature. And
hence for God to be made man does not mean that God was made simply.

Reply Obj. 2: As stated above, to be made implies that something is
newly predicated of another. Hence, whenever anything is predicated
of another, and there is a change in that of which it is predicated,
then to be made is to be changed; and this takes place in whatever is
predicated absolutely, for whiteness or greatness cannot newly affect
anything, unless it be newly changed to whiteness or greatness. But
whatever is predicated relatively can be newly predicated of anything
without its change, as a man may be made to be on the right side
without being changed and merely by the change of him on whose left
side he was. Hence in such cases, not all that is said to be made is
changed, since it may happen by the change of something else. And it
is thus we say of God: "Lord, Thou art made [Douay: 'hast been'] our
refuge" (Ps. 89:1). Now to be man belongs to God by reason of the
union, which is a relation. And hence to be man is newly predicated
of God without any change in Him, by a change in the human nature,
which is assumed to a Divine Person. And hence, when it is said, "God
was made man," we understand no change on the part of God, but only
on the part of the human nature.

Reply Obj. 3: Man stands not for the bare Person of the Son of God,
but inasmuch as it subsists in human nature. Hence, although this is
false, "God was made the Person of the Son of God," yet this is true:
"God was made man" by being united to human nature.
_______________________

SEVENTH ARTICLE [III, Q. 16, Art. 7]

Whether This Is True: "Man Was Made God"?

Objection 1: It would seem that this is true: "Man was made God." For
it is written (Rom. 1:2, 3): "Which He had promised before by His
prophets in the holy Scriptures, concerning His Son Who was made to
Him of the seed of David according to the flesh." Now Christ, as man,
is of the seed of David according to the flesh. Therefore man was
made the Son of God.

Obj. 2: Further, Augustine says (De Trin. i, 13) that "such was this
assumption, which made God man, and man God." But by reason of this
assumption this is true: "God was made man." Therefore, in like
manner, this is true: "Man was made God."

Obj. 3: Further, Gregory Nazianzen says (Ep. ad