Whether the Union of the Word Incarnate Took Place in the Suppositum
or Hypostasis?
Objection 1: It would seem that the union of the Word Incarnate did
not take place in the suppositum or hypostasis. For Augustine says
(Enchiridion xxxv, xxxviii): "Both the Divine and human substance are
one Son of God, but they are one thing (_aliud_) by reason of the
Word and another thing (_aliud_) by reason of the man." And Pope Leo
says in his letter to Flavian (Ep. xxviii): "One of these is glorious
with miracles, the other succumbs under injuries." But "one"
(_aliud_) and "the other" (_aliud_) differ in suppositum. Therefore
the union of the Word Incarnate did not take place in the suppositum.
Obj. 2: Further, hypostasis is nothing more than a "particular
substance," as Boethius says (De Duab. Nat.). But it is plain that in
Christ there is another particular substance beyond the hypostasis of
the Word, viz. the body and the soul and the resultant of these.
Therefore there is another hypostasis in Him besides the hypostasis
of the Word.
Obj. 3: Further, the hypostasis of the Word is not included in any
genus or species, as is plain from the First Part (Q. 3, A. 5). But
Christ, inasmuch as He is made man, is contained under the species of
man; for Dionysius says (Div. Nom. 1): "Within the limits of our
nature He came, Who far surpasses the whole order of nature
supersubstantially." Now nothing is contained under the human species
unless it be a hypostasis of the human species. Therefore in Christ
there is another hypostasis besides the hypostasis of the Word of
God; and hence the same conclusion follows as above.
_On the contrary,_ Damascene says (De Fide Orth. iii, 3, 4, 5): "In
our Lord Jesus Christ we acknowledge two natures and one hypostasis."
_I answer that,_ Some who did not know the relation of hypostasis to
person, although granting that there is but one person in Christ,
held, nevertheless, that there is one hypostasis of God and another
of man, and hence that the union took place in the person and not in
the hypostasis. Now this, for three reasons, is clearly erroneous.
First, because person only adds to hypostasis a determinate nature,
viz. rational, according to what Boethius says (De Duab. Nat.), "a
person is an individual substance of rational nature"; and hence it
is the same to attribute to the human nature in Christ a proper
hypostasis and a proper person. And the holy Fathers, seeing this,
condemned both in the Fifth Council held at Constantinople, saying:
"If anyone seeks to introduce into the mystery of the Incarnation two
subsistences or two persons, let him be anathema. For by the
incarnation of one of the Holy Trinity, God the Word, the Holy
Trinity received no augment of person or subsistence." Now
"subsistence" is the same as the subsisting thing, which is proper to
hypostasis, as is plain from Boethius (De Duab. Nat.). Secondly,
because if it is granted that person adds to hypostasis something in
which the union can take place, this something is nothing else than a
property pertaining to dignity; according as it is said by some that
a person is a "hypostasis distinguished by a property pertaining to
dignity." If, therefore, the union took place in the person and not
in the hypostasis, it follows that the union only took place in
regard to some dignity. And this is what Cyril, with the approval of
the Council of Ephesus (part iii, can. 3), condemned in these terms:
"If anyone after the uniting divides the subsistences in the one
Christ, only joining them in a union of dignity or authority or
power, and not rather in a concourse of natural union, let him be
anathema." Thirdly, because to the hypostasis alone are attributed
the operations and the natural properties, and whatever belongs to
the nature in the concrete; for we say that this man reasons, and is
risible, and is a rational animal. So likewise this man is said to be
a suppositum, because he underlies (_supponitur_) whatever belongs to
man and receives its predication. Therefore, if there is any
hypostasis in Christ besides the hypostasis of the Word, it follows
that whatever pertains to man is verified of some other than the
Word, e.g. that He was born of a Virgin, suffered, was crucified, was
buried. And this, too, was condemned with the approval of the Council
of Ephesus (part iii, can. 4) in these words: "If anyone ascribes to
two persons or subsistences such words as are in the evangelical and
apostolic Scriptures, or have been said of Christ by the saints, or
by Himself of Himself, and, moreover, applies some of them to the
man, taken as distinct from the Word of God, and some of them (as if
they could be used of God alone) only to the Word of God the Father,
let him be anathema." Therefore it is plainly a heresy condemned long
since by the Church to say that in Christ there are two hypostases,
or two supposita, or that the union did not take place in the
hypostasis or suppositum. Hence in the same Synod (can. 2) it is
said: "If anyone does not confess that the Word was united to flesh
in subsistence, and that Christ with His flesh is both--to wit, God
and man--let him be anathema."
Reply Obj. 1: As accidental difference makes a thing "other"
(_alterum_), so essential difference makes "another thing" (_aliud_).
Now it is plain that the "otherness" which springs from accidental
difference may pertain to the same hypostasis or suppositum in
created things, since the same thing numerically can underlie
different accidents. But it does not happen in created things that
the same numerically can subsist in divers essences or natures. Hence
just as when we speak of "otherness" in regard to creatures we do not
signify diversity of suppositum, but only diversity of accidental
forms, so likewise when Christ is said to be one thing or another
thing, we do not imply diversity of suppositum or hypostasis, but
diversity of nature. Hence Gregory Nazianzen says in a letter to
Chelidonius (Ep. ci): "In the Saviour we may find one thing and
another, yet He is not one person and another. And I say 'one thing
and another'; whereas, on the contrary, in the Trinity we say one
Person and another (so as not to confuse the subsistences), but not
one thing and another."
Reply Obj. 2: Hypostasis signifies a particular substance, not in
every way, but as it is in its complement. Yet as it is in union with
something more complete, it is not said to be a hypostasis, as a hand
or a foot. So likewise the human nature in Christ, although it is a
particular substance, nevertheless cannot be called a hypostasis or
suppositum, seeing that it is in union with a completed thing, viz.
the whole Christ, as He is God and man. But the complete being with
which it concurs is said to be a hypostasis or suppositum.
Reply Obj. 3: In created things a singular thing is placed in a genus
or species, not on account of what belongs to its individuation, but
on account of its nature, which springs from its form, and in
composite things individuation is taken more from matter. Hence we
say that Christ is in the human species by reason of the nature
assumed, and not by reason of the hypostasis.
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