bstract and in the concrete, for we say that the Son of God, Who is
signified by the word Christ, is the Divine Nature and is God. But
the human nature cannot be predicated of Christ in the abstract, but
only in the concrete, i.e. as it is signified by the suppositum. For
we cannot truly say that "Christ is human nature," because human
nature is not naturally predicated of its suppositum. But we say that
Christ is a man, even as Christ is God. Now God signifies one having
the Godhead, and man signifies one having manhood. Yet one having
manhood is differently signified by the word "man" and by the word
"Jesus" or "Peter." For this word "man" implies one having manhood
indistinctly, even as the word "God" implies indistinctly one having
the Godhead; but the word "Peter" or "Jesus" implies one having
manhood distinctly, i.e. with its determinate individual properties,
as "Son of God" implies one having the Godhead under a determinate
personal property. Now the dual number is placed in Christ with
regard to the natures. Hence, if both the natures were predicated in
the abstract of Christ, it would follow that Christ is two. But
because the two natures are not predicated of Christ, except as they
are signified in the suppositum, it must be by reason of the
suppositum that "one" or "two" be predicated of Christ.

Now some placed two supposita in Christ, and one Person, which, in
their opinion, would seem to be the suppositum completed with its
final completion. Hence, since they placed two supposita in Christ,
they said that God is two, in the neuter. But because they asserted
one Person, they said that Christ is one, in the masculine, for the
neuter gender signifies something unformed and imperfect, whereas the
masculine signifies something formed and perfect. On the other hand,
the Nestorians, who asserted two Persons in Christ, said that Christ
is two not only in the neuter, but also in the masculine. But since
we maintain one person and one suppositum in Christ, as is clear from
Q. 2, AA. 2, 3, it follows that we say that Christ is one not merely
in the masculine, but also in the neuter.

Reply Obj. 1: This saying of Augustine is not to be taken as if
"both" referred to the predicate, so as to mean that Christ is both;
but it refers to the subject. And thus "both" does not stand for two
supposita, but for two words signifying two natures in the concrete.
For I can say that "both, viz. God and Man, are God" on account of