I answer that, This proposition "God is man," is admitted by all Christians, yet not in the same way by all. For some admit the proposition, but not in the proper acceptation of the terms. Thus the Manicheans say the Word of God is man, not indeed true, but fictitious man, inasmuch as they say that the Son of God assumed an imaginary body, and thus God is called man as a bronze figure is called man if it has the figure of a man. So, too, those who held that Christ's body and soul were not united, could not say that God is true man, but that He is figuratively called man by reason of the parts. Now both these opinions were disproved above (Question [2], Article [5]; Question [5], Article [1]).
Some, on the contrary, hold the reality on the part of man, but deny the reality on the part of God. For they say that Christ, Who is God and man, is God not naturally, but by participation, i.e. by grace; even as all other holy men are called gods---Christ being more excellently so than the rest, on account of His more abundant grace. And thus, when it is said that "God is man," God does not stand for the true and natural God. And this is the heresy of Photinus, which was disproved above (Question [2], Articles [10],11). But some admit this proposition, together with the reality of both terms, holding that Christ is true God and true man; yet they do not preserve the truth of the predication. For they say that man is predicated of God by reason of a certain conjunction either of dignity, or of authority, or of affection or indwelling. It was thus that Nestorius held God to be man---nothing further being meant than that God is joined to man by such a conjunction that man is dwelt in by God, and united to Him in affection, and in a share of the Divine authority and honor. And into the same error fall those who suppose two supposita or hypostases in Christ, since it is impossible to understand how, of two things distinct in suppositum or hypostasis, one can be properly predicated of the other: unless merely by a figurative expression, inasmuch as they are united in something, as if we were to say that Peter is John because they are somehow mutually joined together. And these opinions also were disproved above (Question [2], Articles [3],6).
Hence, supposing the truth of the Catholic belief, that the true Divine Nature is united with true human nature not only in person, but also in suppositum or hypostasis; we say that this proposition is true and proper, "God is man"---not only by the truth of its terms, i.e. because Christ is true God and true man, but by the truth of the predication. For a word signifying the common nature in the concrete may stand for all contained in the common nature, as this word "man" may stand for any individual man. And thus this word "God," from its very mode of signification, may stand for the Person of the Son of God, as was said in the FP, Question [39], Article [4]. Now of every suppositum of any nature we may truly and properly predicate a word signifying that nature in the concrete, as "man" may properly and truly be predicated of Socrates and Plato. Hence, since the Person of the Son of God for Whom this word "God" stands, is a suppositum of human nature this word man may be truly and properly predicated of this word "God," as it stands for the Person of the Son of God.
