that nature. And in this way nothing
prevents Christ being subject or servant to the Father in human
nature.

Reply Obj. 3: As Augustine says (De Trin. i, 8): "Christ will give
the kingdom to God and the Father, when He has brought the faithful,
over whom He now reigns by faith, to the vision," i.e. to see the
essence common to the Father and the Son: and then He will be totally
subject to the Father not only in Himself, but also in His members by
the full participation of the Godhead. And then all things will be
fully subject to Him by the final accomplishment of His will
concerning them; although even now all things are subject to Him as
regards His power, according to Matt. 28:18: "All power is given to
Me in heaven and in earth."
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SECOND ARTICLE [III, Q. 20, Art. 2]

Whether Christ Is Subject to Himself?

Objection 1: It would seem that Christ is not subject to Himself. For
Cyril says in a synodal letter which the Council of Ephesus (Part I,
ch. xxvi) received: "Christ is neither servant nor master of Himself.
It is foolish, or rather impious, to think or say this." And
Damascene says the same (De Fide Orth. iii, 21): "The one Being,
Christ, cannot be the servant or master of Himself." Now Christ is
said to be the servant of the Father inasmuch as He is subject to
Him. Hence Christ is not subject to Himself.

Obj. 2: Further, servant has reference to master. Now nothing has a
relation to itself, hence Hilary says (De Trin. vii) that nothing is
like or equal to itself. Hence Christ cannot be said to be the
servant of Himself, and consequently to be subject to Himself.

Obj. 3: Further, "as the rational soul and flesh are one man; so God
and man are one Christ," as Athanasius says (Symb. Fid.). Now man is
not said to be subject to himself or servant to himself or greater
than himself because his body is subject to his soul. Therefore,
Christ is not said to be subject to Himself because His Manhood is
subject to His Godhead.

_On the contrary,_ Augustine says (De Trin. i, 7): "Truth shows in
this way" (i.e. whereby the Father is greater than Christ in human
nature) "that the Son is less than Himself."

Further, as he argues (De Trin. i, 7), the form of a servant was so
taken by the Son of God that the form of God was not lost. But
because of the form of God, which is common to the Father and the
Son, the Father is greater than the Son in human nature. Therefore
the Son is greater th