to be incarnate does not
receive it as the Fathers taught, viz. that from the Divine and human
natures (a union in subsistence having taken place) one Christ
results, but endeavors from these words to introduce one nature or
substance of the Divinity and flesh of Christ, let such a one be
anathema." Hence the sense is not that from two natures one results;
but that the Nature of the Word of God united flesh to Itself in
Person.

Reply Obj. 2: From the soul and body a double unity, viz. of nature
and person--results in each individual--of nature inasmuch as the
soul is united to the body, and formally perfects it, so that one
nature springs from the two as from act and potentiality or from
matter and form. But the comparison is not in this sense, for the
Divine Nature cannot be the form of a body, as was proved (I, Q. 3,
A. 8). Unity of person results from them, however, inasmuch as there
is an individual subsisting in flesh and soul; and herein lies the
likeness, for the one Christ subsists in the Divine and human natures.

Reply Obj. 3: As Damascene says (De Fide Orth. iii, 6, 11), the
Divine Nature is said to be incarnate because It is united to flesh
personally, and not that It is changed into flesh. So likewise the
flesh is said to be deified, as he also says (De Fide Orth. 15, 17),
not by change, but by union with the Word, its natural properties
still remaining, and hence it may be considered as deified, inasmuch
as it becomes the flesh of the Word of God, but not that it becomes
God.
_______________________

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

Whether the Union of the Incarnate Word Took Place in the Person?

Objection 1: It would seem that the union of the Incarnate Word did
not take place in the person. For the Person of God is not distinct
from His Nature, as we said (I, Q. 39, A. 1). If, therefore, the
union did not take place in the nature, it follows that it did not
take place in the person.

Obj. 2: Further, Christ's human nature has no less dignity than ours.
But personality belongs to dignity, as was stated above (I, Q. 29, A.
3, ad 2). Hence, since our human nature has its proper personality,
much more reason was there that Christ's should have its proper
personality.

Obj. 3: Further, as Boethius says (De Duab. Nat.), a person is an
individual substance of rational nature. But the Word of God assumed
an individual human nature, for "universal human nature does not
exist of itself, but is the