ong to him as regards his hair.

Reply Obj. 1: Sometimes, for the sake of brevity, the holy doctors
use the word "creature" of Christ, without any qualifying term; we
should however take as understood the qualification, "as man."

Reply Obj. 2: All the properties of the human, just as of the Divine
Nature, may be predicated equally of Christ. Hence Damascene says (De
Fide Orth. iii, 4) that "Christ Who God and Man, is called created
and uncreated, passible and impassible." Nevertheless things of which
we may doubt to what nature they belong, are not to be predicated
without a qualification. Hence he afterwards adds (De Fide Orth. iv,
5) that "the one hypostasis," i.e. of Christ, "is uncreated in its
Godhead and created in its manhood": even so conversely, we may not
say without qualification, "Christ is incorporeal" or "impassible";
in order to avoid the error of Manes, who held that Christ had not a
true body, nor truly suffered, but we must say, with a qualification,
that Christ was incorporeal and impassible "in His Godhead."

Reply Obj. 3: There can be no doubt how the birth from the Virgin
applies to the Person of the Son of God, as there can be in the case
of creation; and hence there is no parity.
_______________________

NINTH ARTICLE [III, Q. 16, Art. 9]

Whether This Man, i.e. Christ, Began to Be?

Objection 1: It would seem that this Man, i.e. Christ, began to be.
For Augustine says (Tract. cv in Joan.) that "before the world was,
neither were we, nor the Mediator of God and men--the Man Jesus
Christ." But what was not always, has begun to be. Therefore this
Man, i.e. Christ, began to be.

Obj. 2: Further, Christ began to be Man. But to be man is to be
simply. Therefore this man began to be, simply.

Obj. 3: Further, "man" implies a suppositum of human nature. But
Christ was not always a suppositum of human nature. Therefore this
Man began to be.

_On the contrary,_ It is written (Heb. 13:8): "Jesus Christ yesterday
and today: and the same for ever."

_I answer that,_ We must not say that "this Man"--pointing to
Christ--"began to be," unless we add something. And this for a
twofold reason. First, for this proposition is simply false, in the
judgment of the Catholic Faith, which affirms that in Christ there is
one suppositum and one hypostasis, as also one Person. For according
to this, when we say "this Man," pointing to Christ, the eternal
suppositum is necessarily meant, with Whose eternity a b