man; therefore the Son is unbegotten," it would be the fallacy
of figure of speech or of accident; even as we now say God is
unbegotten, because the Father is unbegotten, yet we cannot conclude
that the Son is unbegotten, although He is God.
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SEVENTH ARTICLE [III, Q. 3, Art. 7]

Whether One Divine Person Can Assume Two Human Natures?

Objection 1: It would seem that one Divine Person cannot assume two
human natures. For the nature assumed in the mystery of the
Incarnation has no other suppositum than the suppositum of the Divine
Person, as is plain from what has been stated above (Q. 2, AA. 3, 6).
Therefore, if we suppose one Person to assume two human natures,
there would be one suppositum of two natures of the same species;
which would seem to imply a contradiction, for the nature of one
species is only multiplied by distinct supposita.

Obj. 2: Further, in this hypothesis it could not be said that the
Divine Person incarnate was one man, seeing that He would not have
one human nature; neither could it be said that there were several,
for several men have distinct supposita, whereas in this case there
would be only one suppositum. Therefore the aforesaid hypothesis is
impossible.

Obj. 3: Further, in the mystery of the Incarnation the whole Divine
Nature is united to the whole nature assumed, i.e. to every part of
it, for Christ is "perfect God and perfect man, complete God and
complete man," as Damascene says (De Fide Orth. iii, 7). But two
human natures cannot be wholly united together, inasmuch as the soul
of one would be united to the body of the other; and, again, two
bodies would be together, which would give rise to confusion of
natures. Therefore it is not possibly for one Divine Person to assume
two human natures.

_On the contrary,_ Whatever the Father can do, that also can the Son
do. But after the Incarnation the Father can still assume a human
nature distinct from that which the Son has assumed; for in nothing
is the power of the Father or the Son lessened by the Incarnation of
the Son. Therefore it seems that after the Incarnation the Son can
assume another human nature distinct from the one He has assumed.

_I answer that,_ What has power for one thing, and no more, has a
power limited to one. Now the power of a Divine Person is infinite,
nor can it be limited by any created thing. Hence it may not be said
that a Divine Person so assumed one human nature as to be unable