Furthermore, even though an individual nature be complete as a nature, endowed with all the substantial and specific perfections which constitute it a complete individual of the species to which it belongs, nevertheless if it is assumed into the personality of another and higher nature, and subsists in personal union with the latter and by virtue of the latter’s subsistence, then that nature, not having its own proper and connatural subsistence, is not itself a person. Nor can the actions which are elicited by means of it be ascribed ultimately to it; they must be ascribed to the person by whose subsistence it subsists and into whose personality it has been assumed. If an individual human nature be thus hypostatically or personally assumed into, and united with, a higher Divine Personality, and subsists only by this Personality, such a human nature will be really and truly an individual nature of the human species; the actions elicited through it and performed by means of it will be really and truly human actions; but it will not be a human person; while its actions will be really and truly the actions of the Divine Person, and will therefore be also really and truly divine: they will be the actions of the God-Man, divine and human, _theandric_. All this we know only from Divine Revelation concerning the hypostatic union of the human nature of Christ with the Person of the Divine Word; nor could we know it otherwise. But all this does not modify, it only supplements and completes, what the light of reason discloses to us regarding the subsistence or personality of any complete individual nature. We are now in a position to give nominal definitions of subsistence and personality both in the abstract and in the concrete, _i.e._ definitions which will indicate to us what exactly it is that these terms denote,(289) and which will thus enable us to inquire into their connotation, or in other words to ask what is it precisely that constitutes subsistence or personality. By “_subsistence_” (“_subsistentia_,” “_suppositalitas_”) we mean that perfection whereby a fully complete individual nature is rendered in every way, in its being and in its actions, distinct from and incommunicable to any and every other being, so that it exists and acts _sui juris_, autonomously, independently of every other being save the Creator.(290) By a “_subsisting being_” in the concrete (ὑπόστασις, “_suppositum_,” _hypostasis_), we mean a being endowed with this perfection of subsistence; in other words, a being that is a complete individual nature existing and acting in every way distinct from and incommunicable to any other being, so that it exists and acts _sui juris_, autonomously. “_Personality_” is simply the subsistence of a complete individual nature that is _rational_, _intelligent_.