Hence, neither the soul nor the body are denominated separately by their respective functions; but it is the whole man who receives the attribution and the different appellations of the actions and states of either nature, and we say, man thinks, man walks, man wills, man grows. Consequently that axiom, _Actiones et denominationes sunt suppositorum_, Actions are to be attributed to the subsistence. We remark, in the second place, that in the infinite alone the subsistence and personality is necessary, and consequently can never be separated from him or be dependent on any other. Because in this order personality affects a nature essentially complete, total, and of its own intrinsic nature absolutely independent in its action and in its eternal and immutable state, of all external substance. It follows, therefore, that if a divine personality enters into a finite nature, it must necessarily preserve its own subsistence, since it is evident that, if a divine person is united to a created nature in a manner so close and intimate as to form one single individuality, the created nature, in force of the principles above stated, would have no individuality of its own, and the divine personality would, in such case, necessarily be the supreme and independent principle constituting the new individual, the infinite term and completion of the two natures. Now, such is the hypostatic union. The infinite person of the Word united to himself human nature in a manner so close and intimate as to form one single individuality, Christ Jesus, the Theanthropos; so that the human nature of Christ had no subsistence of its own, but subsisted of the personality of the Word. Hence, in Christ the Word of God was the only supreme and independent principle, who knew himself to be a whole apart, composed of the human and divine natures, who bore alone the attribution and solidarity of the actions springing from either nature, and who was, consequently, the only person in Christ. But to make the nature of the hypostatic union more intelligible to the reader, we shall dwell upon it a little longer. We may reduce all the unions between the infinite and the finite to three. The first is the action of God creating finite substances, maintaining them in existence and directing all their movements, permitting, however, their defects and shortcomings.