「基督論」的神學反省從一開始即交織著兩條基本的線索:「下降基督論」(Descending Christology)和「上升基督論」(Ascending Christology);在教父時代,這兩種「基督論」的路線表現得那麼地水火不容:亞歷山大裡亞學派的「道-體基督論」(Logos-Sarx Christology)強調「結合之後,只有一性」(miaphysis);安提約基亞學派的「道-人基督論」(Logos-AnthrōposChristology)則堅持「道成肉身,真實成人」。多瑪斯的「性體-位格合一基督論」承襲的傳統是「下降基督論」,再加上亞裡斯多德理性哲學的影響,因此,多瑪斯的「性體-位格合一基督論」較之前人,表達得更為理性而精緻。多瑪斯適當地綜合了安提約基亞學派的主張,同時,彌補並超越了亞歷山大裡亞學派「結合之後,只有一性」的偏頗。從二十一世紀的神學立場出發,我們認為,對於多瑪斯「性體-位格合一基督論」的批評應該集中在方法論上面。即多瑪斯強調「信仰中的基督」的同時,卻不小心疏忽了「歷史中的耶穌」。
From the very beginning theological reflection on Christology has comprised two basic tracks: descending Christology and ascending Christology. In the Patristic era, these two Christologies were incompatible. The Logos-Sarx Christology of the school of Alexandria emphasized that "after the union, there was only one nature (mia physis)". The school of Antioch supported a Logos-Anthrōpos Christology that insisted "The Word became flesh, a real person." The "Nature-Person Union" Christology of Thomas Aquinas inherited the tradition of descending Christology and combined it with the rational philosophy of Aristotle. Thus, in comparison with previous Christologies, the "Nature-Person Union" Christology of Thomas Aquinas is more rational and more refined. He appropriately synthesized the stand of the school of Antioch and complemented it with the Logos-Sarx Christology of Alexandria. From the theological standpoint of the twenty-first century, we believe that criticism of Aquinas' "Nature-Person Union" Christology should focus on his methodology, that is, while Thomas Aquinas stressed the Christ of our faith, he carelessly neglected the historical Jesus.