Argument: (M. Vitus Amerbach) I ask the reason why Christ is man and not humanity.
Response: Because "man" includes the person, and "humanity" does not.
I now argue the point thus: Man is humanity; either they are synonyms or they are not. If they are synonyms, the seventh proposition is false, whence the proposition that Christ is humanity is condemned, even though it is said that Christ is divinity.
[Again:] If it is not false, then the eighth proposition is invalid: "Though otherwise man and humanity are synonyms, like God and divinity."
Response: Synonyms are predicated interchangeably of the same substance, for such is the nature of synonyms. If they are synonyms, they must be predicated of the same subject. They are called synonyms becayse they signify the same thing _simpliciter_ in all respects. Thus man and humanity are synonyms _simpliciter_ in philosophy, but in theology they are not.
Against the solution: Synonyms are of the same nature and signification. Man and humanity are not of the same nature. Therefore they are not synonyms. You [vos] have said that humanity signifies only a form in matter, not joined with a subject. But man is a subject. Therefore they are different.
Response: In philosophy they are synonyms _simpliciter_, having the same signification, but not in theology, for here is one man to whom no one is similar. Here man in the concrete signifies human nature, because he is a person, but humanity does not signify a person. Therefore [these terms] differ in theology and philosophy. If it were said that the divine person assumed a man, that is, a human person, it would follow that there were two persons, but this is intolerable. Therefore it is rightly said that the Word assumed human nature.
[Again:] "Thou tookest man upon thee to deliver him."
Response: Man is taken in an abstract sense. "Man," when it is said of Christ, is a personal name, now that the person has assumed the person.
