There is only one Person of Christ. When he was incarnate as a man, he set aside his divine prerogatives—such as omniscience and impassibility—he did not split into separate minds. His natures are forever distinct but not separate.
Further, he is eternally begotten, not made, and his nature is unchanging. There was never a point in time where he acquired an additional, human mind. The Person is the totality of consciousness and mental processes and activities; to split the Person into “ranges of consciousness” is necessarily to create two persons.
God is not schizophrenic.
Since the resurrection, the Son of God no longer sets aside the prerogatives of his Godhead. Therefore, his knowledge is infinite. There is no separate human Person to know or not to know. His two natures are distinct, but not separate, in one Person.
The separation or mere junction of the two natures or accessing relation between two separate Minds is known as Nestorianism.
However, the Son of God has two natures, two sets of inclinations and dispositions, which may be called two wills and two intelligences—yet indivisible and unchanging, one purpose, one volition, and one Mind / one Person.
“Of what being? It must be of him who has been proved to be the First Cause of all things, the source of all the power, wisdom, and goodness displayed in the universe. It cannot be the universe itself, for that has been shown to be but an effect, to have before and behind it a Mind, a Person.” His intelligences may be called “minds,” but they are distinct, not separate.
“It is the tendency to so emphasize the distinction of the two complete, unmodified natures in Christ, as to throw into the shade the equally revealed fact of the unity of his Person… Nestorius supposed, in accordance with the Antiochian mode of thought, that the divine and the human natures of Christ ought to be distinctly separated, and admitted only a συνάφεια (junction) of the one and the other.”
“7. State the five points involved in the church doctrine as to the Person of Christ.
“1st. Jesus of Nazareth was very God, possessing the divine nature and all its essential attributes. 2d. He is also true man, his human nature derived by generation from the stock of Adam. 3d. These natures continue united in his Person, yet ever remain true divinity and true humanity, unmixed and as to essence unchanged. So that Christ possesses at once in the unity of his Person two spirits with all their essential attributes, a human consciousness, mind, heart, and will, and a divine consciousness, mind, feeling, and will. “Gemina substantia, gemina mens, gemina sapientia robur et virtus.”—“Admonitio Neostadtiensis,” 1581, of which Ursinus was the principal author.
“Yet it does not become us to attempt to explain the manner in which the two spirits mutually affect each other, or how far they meet in one consciousness, nor how the two wills co-operate in one activity, in the union of the one person. 4th. Nevertheless they constitute as thus united one single Person, and the attributes of both natures belong to the one Person. 5th. This Personality is not a new one constituted by the union of the two natures in the womb of the Virgin, but it is the eternal and immutable Person of the λογος, which in time assumed into itself a nascent human nature, and ever subsequently embraces the human nature with the divine in the Personality which eternally belongs to the latter.”
—AA Hodge, Outlines of Theology
“30. Perfect God, perfect man, subsisting of a rational soul and human flesh. 31. Equal to the Father in respect to his divinity, less than the Father in respect to his humanity. 32. Who, although he is God and man, is not two but one Christ. 33. But one, not from the conversion of his divinity into flesh, but from the assumption of his humanity into God. 34. One not at all from confusion of substance, but from unity of person. 35. For as a rational soul and flesh is one man, so God and man is one Christ.”
—Athanasian Creed