perations at one and the
same time is numerically one, as one walking and one healing.

Reply Obj. 4: Being and operation belong to the person by reason of
the nature; yet in a different manner. For being belongs to the very
constitution of the person, and in this respect it has the nature of
a term; consequently, unity of person requires unity of the complete
and personal being. But operation is an effect of the person by
reason of a form or nature. Hence plurality of operations is not
incompatible with personal unity.

Reply Obj. 5: The proper work of the Divine operation is different
from the proper work of the human operation. Thus to heal a leper is
a proper work of the Divine operation, but to touch him is the proper
work of the human operation. Now both these operations concur in one
work, inasmuch as one nature acts in union with the other.
_______________________

SECOND ARTICLE [III, Q. 19, Art. 2]

Whether in Christ There Are Several Human Operations?

Objection 1: It would seem that in Christ there are several human
operations. For Christ as man communicates with plants by His
nutritive soul, with the brutes by His sensitive soul, and with the
angels by His intellective soul, even as other men do. Now the
operations of a plant as plant and of an animal as animal are
different. Therefore Christ as man has several operations.

Obj. 2: Further, powers and habits are distinguished by their acts.
Now in Christ's soul there were divers powers and habits; therefore
also divers operations.

Obj. 3: Further, instruments ought to be proportioned to their
operations. Now the human body has divers members of different form,
and consequently fitted to divers operations. Therefore in Christ
there are divers operations in the human nature.

_On the contrary,_ As Damascene says (De Fide Orth. iii, 15),
"operation is consequent upon the nature." But in Christ there is
only one human nature. Therefore in Christ there is only one human
operation.

_I answer that,_ Since it is by his reason that man is what he is;
that operation is called human simply, which proceeds from the reason
through the will, which is the rational appetite. Now if there is any
operation in man which does not proceed from the reason and the will,
it is not simply a human operation, but belongs to man by reason of
some part of human nature--sometimes by reason of the nature of
elementary bodies, as to be borne downwards--sometimes by reason of