God Who assumes; and "both, viz. God and Man," are Man on account of
the man assumed.

Reply Obj. 2: When it is said that "Christ is one thing and another,"
this saying is to be explained in this sense--"having this nature and
another." And it is in this way that Augustine explains it (Contra
Felic. xi), where, after saying, "In the mediator of God and man, the
Son of God is one thing, and the Son of Man another," he adds: "I say
another thing by reason of the difference of substance, and not
another thing by reason of the unity of person." Hence Gregory
Nazianzen says (Ep. ad Chelid. ci): "If we must speak briefly, that
of which the Saviour is, is one thing and another; thus the invisible
is not the same as the visible; and what is without time is not the
same as what is in time. Yet they are not one and another: far from
it; for both these are one."

Reply Obj. 3: This is false, "Christ is only man"; because it does
not exclude another suppositum, but another nature, since terms
placed in the predicate are taken formally. But if anything is added
whereby it is drawn to the suppositum, it would be a true
proposition--for instance, "Christ is only that which is man."
Nevertheless, it would not follow that He is "any other thing than
man," because "another thing," inasmuch as it refers to a diversity
of substance, properly refers to the suppositum, even as all relative
things bearing a personal relation. But it does follow: "Therefore He
has another nature."

Reply Obj. 4: When it is said, "Christ is something that the Father
is"; "something" signifies the Divine Nature, which is predicated
even in the abstract of the Father and Son. But when it is said:
"Christ is something that is not the Father"; "something" signifies,
not the human nature as it is in the abstract, but as it is in the
concrete; not, indeed, in a distinct, but in an indistinct
suppositum, i.e. inasmuch as it underlies the nature and not the
individuating properties. Hence it does not follow that Christ is one
thing and another, or that He is two, since the suppositum of the
human nature in Christ, which is the Person of the Son of God, does
not reckon numerically with the Divine Nature, which is predicated of
the Father and Son.

Reply Obj. 5: In the mystery of the Divine Trinity the Divine Nature
is predicated, even in the abstract of the three Persons; hence it
may be said simply that the three Persons are one. But in the mystery
of the Incar