There must be a sense in which we can say that the humanity of Jesus is a res, a thing in itself: it does not become a finite substance simply in virtue of the Incarnation.

Talking about a supposit is talking about a reality that is more than the bare specification of what kind of thing is being spoken of; it is speaking of a particular subject of active existence

What the Incarnation cannot mean – whether it involves one divine Person or three – is that a divine hypostatic agency is added to or, worse, displaces, an existing finite principle of personal agency.

the focus on Jesus as a continuous human subject, born, maturing, dying.

What infinite agency causes simply is the system of secondary causality within which we finite agents act: we could not conceive infinite agency unless we lived in a world of finite causes and agencies that was for all practical purposes complete in its own terms.

Personal relatedness between divine and human will unites divine life with the highest of the levels of finite agency; and this relation transformingly illuminates how human intelligence and love are rooted in infinite agency.

the heart of Paul’s theology of the resurrection is not so much the overcoming of death for this human individual as the expansion of the effect of Jesus’ actual bodily life to include the life of the believing community and, ultimately, the cosmos itself

To act towards Jesus in this way continually presses on us the question of how we are to speak – about as well as to him.

is indeed the Word that makes the humanity what it is, in the sense that it makes it to be the way it actively is (not in the sense that it makes it to be the sort of thing it is, a human individual in the abstract).