t would seem that nativity regards the nature rather
than the person. For Augustine [*Fulgentius] says (De Fide ad
Petrum): "The eternal Divine Nature could not be conceived and born
of human nature, except in a true human nature." Consequently it
becomes the Divine Nature to be conceived and born by reason of the
human nature. Much more, therefore, does it regard human nature
itself.

Obj. 2: Further, according to the Philosopher (Metaph. v), "nature"
is so denominated from "nativity." But things are denominated from
one another by reason of some likeness. Therefore it seems that
nativity regards the nature rather than the person.

Obj. 3: Further, properly speaking, that is born which begins to
exist by nativity. But Christ's Person did not begin to exist by His
nativity, whereas His human nature did. Therefore it seems that the
nativity properly regards the nature, and not the person.

_On the contrary,_ Damascene says (De Fide Orth. iii): "Nativity
regards the hypostasis, not the nature."

_I answer that,_ Nativity can be attributed to someone in two ways:
first, as to its subject; secondly, as to its terminus. To him that
is born it is attributed as to its subject: and this, properly
speaking, is the hypostasis, not the nature. For since to be born is
to be generated; as a thing is generated in order for it to be, so is
a thing born in order for it to be. Now, to be, properly speaking,
belongs to that which subsists; since a form that does not subsist is
said to be only inasmuch as by it something is: and whereas person or
hypostasis designates something as subsisting, nature designates
form, whereby something subsists. Consequently, nativity is
attributed to the person or hypostasis as to the proper subject of
being born, but not to the nature.

But to the nature nativity is attributed as to its terminus. For the
terminus of generation and of every nativity is the form. Now, nature
designates something as a form: wherefore nativity is said to be "the
road to nature," as the Philosopher states (Phys. ii): for the
purpose of nature is terminated in the form or nature of the species.

Reply Obj. 1: On account of the identity of nature and hypostasis in
God, nature is sometimes put instead of person or hypostasis. And in
this sense Augustine says that the Divine Nature was conceived and
born, inasmuch as the Person of the Son was conceived and born in the
human nature.

Reply Obj. 2: No movement or change is