Thus in Him God is united with man; these two natures form the ‘elements’ or ‘parts’ of one Person Genus is fairly common, though much rarer than natura; pars occurs in Trin. xi. 14, 15, and cf. ib. 40. Elementa is, I think, somewhat more frequent.. The Godhead is superposed upon the manhood; or, as Hilary prefers to say, the manhood is assumed by Christ Trin. xi. 40, naturæ assumpti corporis nostri natura paternæ divinitatis invecta. Conversely, Trin. ix. 54, nova natura in Deum illata. But such expressions are rare; hominem ad sumpsit is the normal phrase. In Tr. in Ps. lxviii. 4, he speaks as if the two natures had been forced to coalesce by a Power higher than either. But, as we have seen, in this part of the Homily Hilary’s language is destitute of theological exactness.. And these two natures are not confused Tr. in Ps. liv. 2., but simultaneously coexist in Him as the Son of Man E.g. Trin. ix. 11, 39, x. 16. The expression utriusque, naturæ persona in Trin. ix. 14 is susceptible of another interpretation.. There are not two Christs E.g. Trin. x. 22., nor is the one Christ a composite Being in such a sense that He is intermediate in kind between God and Man. He can speak as God and can also speak as Man; in the Homilies on the Psalms Hilary constantly distinguishes between His utterances in the one and the other nature. Yet He is one Person with two natures, of which the one dominates, though it does not extinguish, the other in every relation of His existence as the Son of Man Trin. x. 22, quia totus hominis filius totus Dei filius sit.. Every act, bodily or mental, done by Him is done by both natures of the one Christ. Hence a certain indifference towards the human aspects of His life, and a tendency rather to explain away what seems humiliation than to draw out its lessons Cf. Gore’s Dissertations, p. 138 f. But Hilary, though he shares and even exaggerates the general tendency of his time, has also a strong sense of the danger of Apollinarianism.. And Hilary is so impressed with the unity of Christ that the humanity, a notion for which he has no name Homo assumptus is constantly used, and similarly homo noster for our manhood, e.g. Trin. ix. 7. This often leads to an awkwardness of which Hilary must have been fully conscious, though he regarded it as a less evil than the use of an abstract term., would have been in his eyes nothing more than a collective term for certain attributes of One Who is more than man, just as the body of Christ is not for him a dwelling occupied, or an instrument used, by God, but an inseparable property of Christ, Who personally is God and Man.