object of pure thought," as Damascene
says (De Fide Orth. iii, 11). Therefore the human nature of Christ
has its personality. Hence it does not seem that the union took place
in the person.

_On the contrary,_ We read in the Synod of Chalcedon (Part ii, act.
5): "We confess that our Lord Jesus Christ is not parted or divided
into two persons, but is one and the same only-Begotten Son and Word
of God." Therefore the union took place in the person.

_I answer that,_ Person has a different meaning from "nature." For
nature, as has been said (A. 1), designates the specific essence
which is signified by the definition. And if nothing was found to be
added to what belongs to the notion of the species, there would be no
need to distinguish the nature from the suppositum of the nature
(which is the individual subsisting in this nature), because every
individual subsisting in a nature would be altogether one with its
nature. Now in certain subsisting things we happen to find what does
not belong to the notion of the species, viz. accidents and
individuating principles, which appears chiefly in such as are
composed of matter and form. Hence in such as these the nature and
the suppositum really differ; not indeed as if they were wholly
separate, but because the suppositum includes the nature, and in
addition certain other things outside the notion of the species.
Hence the suppositum is taken to be a whole which has the nature as
its formal part to perfect it; and consequently in such as are
composed of matter and form the nature is not predicated of the
suppositum, for we do not say that this man is his manhood. But if
there is a thing in which there is nothing outside the species or its
nature (as in God), the suppositum and the nature are not really
distinct in it, but only in our way of thinking, inasmuch it is
called "nature" as it is an essence, and a suppositum as it is
subsisting. And what is said of a suppositum is to be applied to a
person in rational or intellectual creatures; for a person is nothing
else than "an individual substance of rational nature," according to
Boethius. Therefore, whatever adheres to a person is united to it in
person, whether it belongs to its nature or not. Hence, if the human
nature is not united to God the Word in person, it is nowise united
to Him; and thus belief in the Incarnation is altogether done away
with, and Christian faith wholly overturned. Therefore, inasmuch as
the Word has