he Eternal Word; since it was made through
the Word. Secondly, the creature is likened to the Word, not only as
to its form, but also as to its intelligibility: thus the knowledge
which is begotten in the disciple's mind is likened to the word in
the mind of the master. In this way the rational creature, even in
its nature, is likened to the Word of God. Thirdly, a creature is
likened to the Eternal Word, as to the oneness of the Word with the
Father, which is by reason of grace and charity: wherefore our Lord
prays (John 17:21, 22): "That they may be one in Us . . . as We also
are one." And this likeness perfects the adoption: for to those who
are thus like Him the eternal inheritance is due. It is therefore
clear that to be adopted belongs to the rational creature alone: not
indeed to all, but only to those who have charity; which is "poured
forth in our hearts by the Holy Ghost" (Rom. 5:5); for which reason
(Rom. 8:15) the Holy Ghost is called "the Spirit of adoption of sons."

Reply Obj. 1: God is called the Father of the irrational creature,
not properly speaking, by reason of adoption, but by reason of
creation; according to the first-mentioned participation of likeness.

Reply Obj. 2: Angels are called sons of God by adoptive sonship, not
that it belongs to them first; but because they were the first to
receive the adoption of sons.

Reply Obj. 3: Adoption is a property resulting not from nature, but
from grace, of which the rational nature is capable. Therefore it
need not belong to every rational nature: but every rational creature
must needs be capable of adoption.
_______________________

FOURTH ARTICLE [III, Q. 23, Art. 4]

Whether Christ As Man Is the Adopted Son of God?

Objection 1: It would seem that Christ as man is the adopted Son of
God. For Hilary says (De Trin. ii) speaking of Christ: "The dignity
of power is not forfeited when carnal humanity [*Some editions read
'humilitas'--'the humility or lowliness of the flesh'] is adopted."
Therefore Christ as man is the adopted Son of God.

Obj. 2: Further, Augustine says (De Praedest. Sanct. xv) that "by the
same grace that Man is Christ, as from the birth of faith every man
is a Christian." But other men are Christians by the grace of
adoption. Therefore this Man is Christ by adoption: and consequently
He would seem to be an adopted son.

Obj. 3: Further, Christ, as man, is a servant. But it is of greater
dignity to be an adopted son than to be a