Is Jesus a divine and human person or not? When you say that he is a person of the Trinity, is that person in question a divine hypostasis or a human hypostasis or a resulting composite of both? If both, what constitutes the union if not the hypostasis of the eternal Son? What unites them?
The doctrine of the hypostatic union is as I glossed above that the divine person of the Son assumes human nature into his divine person, making it his own, enhypostacizing it and the nature enhomizing the divine person without any loss of each essences distinctive properties so that there are two wills as well as two intellects in the one divine person of Christ and without any intrinsic change in the hypostasis per se.
Before we attempt to answer questions like this, we need to stop and ask ourselves if we’re even posing the right questions.
What do we know about the Incarnation? What’s our source of information? Given our source of information, what limits does that impose on the level of precision or detail that we can give to curious questions about the Incarnation?
Much of the time, Perry Robinson sounds like a nerdy, bespeckled 5th grader who can wow his fellow 5th graders with his erudite command of Treknobabble. Think Spencer Reid (a la Criminal Minds) in 5th grade.
Our precocious moppet leaves his fellow 5th graders spellbound with his dazzling disquisition on the physics of the “Heisenberg compensator.”
But since, unfortunately, the Heisenberg Compensator is hifalutin’ nonsense, any explanation, however sophisticated, will be gold-plated gibberish.
When I’m on my deathbed, what comfort should it be to me that I can give you a chapter-by-chapter exposition of Henry of Ghent: Metaphysics and the Trinity. With a critical edition of question six of article fifty-five of the Summa, but I can’t give you a chapter-by-chapter exposition of John’s Gospel?