Objection 1: It would seem that Christ is not one, but two. For
Augustine says (De Trin. i, 7): "Because the form of God took the
form of a servant, both are God by reason of God Who assumed, yet
both are Man by reason of the man assumed." Now "both" may only be
said when there are two. Therefore Christ is two.

Obj. 2: Further, where there is one thing and another there are two.
Now Christ is one thing and another; for Augustine says (Enchiridion
xxxv): "Being in the form of God . . . He took the form of a servant
. . . being both in one; but He was one of these as Word, and the
other as man." Therefore Christ is two.

Obj. 3: Further, Christ is not only man; for, if He were a mere man,
He would not be God. Therefore He is something else than man, and
thus in Christ there is one thing and another. Therefore Christ is
two.

Obj. 4: Further, Christ is something that the Father is, and
something that the Father is not. Therefore Christ is one thing and
another. Therefore Christ is two.

Obj. 5: Further, as in the mystery of the Trinity there are three
Persons in one Nature, so in the mystery of the Incarnation there are
two natures in one Person. But on account of the unity of the Nature,
notwithstanding the distinction of Person, the Father and Son are
one, according to John 10:30: "I and the Father are one." Therefore,
notwithstanding the unity of Person, Christ is two on account of the
duality of nature.

Obj. 6: Further, the Philosopher says (Phys. iii, text. 18) that
"one" and "two" are predicated denominatively. Now Christ has a
duality of nature. Therefore Christ is two.

Obj. 7: Further, as accidental form makes a thing otherwise
(_alterum_) so does substantial form make another thing (_aliud_) as
Porphyry says (Praedic.). Now in Christ there are two substantial
natures, the human and the Divine. Therefore Christ is one thing and
another. Therefore Christ is two.

_On the contrary,_ Boethius says (De Duab. Nat.): "Whatever is,
inasmuch as it is, is one." But we confess that Christ is. Therefore
Christ is one.

_I answer that,_ Nature, considered in itself, as it is used in the
abstract, cannot truly be predicated of the suppositum or person,
except in God, in Whom "what it is" and "whereby it is" do not
differ, as stated in the First Part (Q. 29, A. 4, ad 1). But in
Christ, since there are two natures, viz. the Divine and the human,
one of them, viz. the Divine, may be predicated of Him both in the
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