1: It would seem that we may not say that Christ was
subject to the Father. For everything subject to the Father is a
creature, since, as is said in _De Eccles. Dogm._ iv, "in the Trinity
there is no dependence or subjection." But we cannot say simply that
Christ is a creature, as was stated above (Q. 16, A. 8). Therefore we
cannot say simply that Christ is subject to God the Father.

Obj. 2: Further, a thing is said to be subject to God when it is
subservient to His dominion. But we cannot attribute subservience to
the human nature of Christ; for Damascene says (De Fide Orth. iii,
21): "We must bear in mind that we may not call it" (i.e. Christ's
human nature) "a servant; for the words 'subservience' and
'domination' are not names of the nature, but of relations, as the
words 'paternity' and 'filiation.'" Hence Christ in His human nature
is not subject to God the Father.

Obj. 3: Further, it is written (1 Cor. 15:28): "And when all things
shall be subdued unto Him, then the Son also Himself shall be subject
unto Him that put all things under Him." But, as is written (Heb.
2:8): "We see not as yet all things subject to Him." Hence He is not
yet subject to the Father, Who has subjected all things to Him.

_On the contrary,_ Our Lord says (John 14:28), "The Father is greater
than I"; and Augustine says (De Trin. i, 7): "It is not without
reason that the Scripture mentions both, that the Son is equal to the
Father and the Father greater than the Son, for the first is said on
account of the form of God, and the second on account of the form of
a servant, without any confusion." Now the less is subject to the
greater. Therefore in the form of a servant Christ is subject to the
Father.

_I answer that,_ Whoever has a nature is competent to have what is
proper to that nature. Now human nature from its beginning has a
threefold subjection to God. The first regards the degree of
goodness, inasmuch as the Divine Nature is the very essence of
goodness as is clear from Dionysius (Div. Nom. i) while a created
nature has a participation of the Divine goodness, being subject, so
to say, to the rays of this goodness. Secondly, human nature is
subject to God, as regards God's power, inasmuch as human nature,
even as every creature, is subject to the operation of the Divine
ordinance. Thirdly, human nature is especially subject to God through
its proper act, inasmuch as by its own will it obeys His command.
This triple subjection to