nation both natures are not predicated in the abstract of
Christ; hence it cannot be said simply that Christ is two.

Reply Obj. 6: Two signifies what has duality, not in another, but in
the same thing of which "two" is predicated. Now what is predicated
is said of the suppositum, which is implied by the word "Christ."
Hence, although Christ has duality of nature, yet, because He has not
duality of suppositum, it cannot be said that Christ is two.

Reply Obj. 7: Otherwise implies diversity of accident. Hence
diversity of accident suffices for anything to be called "otherwise"
simply. But "another thing" implies diversity of substance. Now not
merely the nature, but also the suppositum is said to be a substance,
as is said _Metaph._ v, text. 15. Hence diversity of nature does not
suffice for anything to be called "another thing" simply, unless
there is diversity of suppositum. But diversity of nature makes
"another thing" relatively, i.e. in nature, if there is no diversity
of suppositum.
_______________________

SECOND ARTICLE [III, Q. 17, Art. 2]

Whether There Is Only One Being in Christ?

Objection 1: It would seem that in Christ there is not merely one
being, but two. For Damascene says (De Fide Orth. iii, 13) that
whatever follows the nature is doubled in Christ. But being follows
the nature, for being is from the form. Hence in Christ there are two
beings.

Obj. 2: Further, the being of the Son of God is the Divine Nature
itself, and is eternal: whereas the being of the Man Christ is not
the Divine Nature, but is a temporal being. Therefore there is not
only one being in Christ.

Obj. 3: Further, in the Trinity, although there are three Persons,
yet on account of the unity of nature there is only one being. But in
Christ there are two natures, though there is one Person. Therefore
in Christ there is not only one being.

Obj. 4: Further, in Christ the soul gives some being to the body,
since it is its form. But it does not give the Divine being, since
this is uncreated. Therefore in Christ there is another being besides
the Divine being; and thus in Christ there is not only one being.

_On the contrary,_ Everything is said to be a being, inasmuch as it
is one, for one and being are convertible. Therefore, if there were
two beings in Christ, and not one only, Christ would be two, and not
one.

_I answer that,_ Because in Christ there are two natures and one
hypostasis, it follows that things belonging