Compositional Christologies try to solve the problem of incompatible properties by appealing to the various “parts” that together compose the whole Christ. According to Thomas V. Morris, Christ is composed of the divine mind of God the Son, a human mind, and a human body. On his telling, Christ counts as fully divine, because he has a divine mind, which is the seat of his omnipotence and omniscience; he also counts as fully human because he has a human mind and a human body (Morris 1986). Morris seeks to dispel the contradiction between divine and human attributes by revising our understanding of Christ’s human attributes. Morris denies that human beings as such are essentially limited in power and knowledge (etc.). This move clears the way for attributing omnipotence and omniscience (etc.) even to the human, incarnate Christ, while also denying that the human, incarnate Christ is limited in power and knowledge. Richard Swinburne (1994) defends a similar Christology, but according to Swinburne, Christ is composed only of God the Son and a human body, which together constitute both a human way of thinking and acting and also a divine way of thinking and acting.