Solid Declaration, Article VIII: Of the Person of Christ

p. 624 A controversy has also occurred among the theologians of the Augsburg Confession concerning the Person of Christ, which nevertheless did not first arise among them, but was originally introduced by the Sacramentarians.

For since Dr. Luther, in opposition to the Sacramentarians, maintained, with firm foundations from the words of institution, the true, essential presence of the body and blood of Christ in the Holy Supper; the objection was urged against him by the Zwinglians that, if the body of Christ were present at the same time in heaven and on earth in the Holy Supper, p. 625 it could be no real, true human body; for of such majesty as is peculiar to God, the body of Christ is not capable.

Parallel passages: (Ecumenical Creeds; Augsburg Confession, III.; Apology, Art. iii.; Smalcald Articles, Part I.; Small Catechism, Creed, Art. ii. Large Catechism, ib., 453 sqq.; Epitome, viii.

But as Dr. Luther contradicted and effectually refuted this, as his doctrinal and polemical writings¹ concerning the Holy Supper show, which, as well as his doctrinal writings, we hereby publicly confess [approve and wish it to be publicly attested]; some theologians of the Augsburg Confession, since his death, although they have not yet been willing publicly and expressly to confess themselves with the Sacramentarians concerning the Lord’s Supper, have introduced and employed precisely the same foundations concerning the person of Christ whereby the Sacramentarians attempted to remove the true, essential presence of the body and blood of Christ from his Supper, viz. that nothing should be ascribed to the human nature in the person of Christ which is above or contrary to its natural, essential property; and in regard to this have burdened the doctrine of Dr. Luther, and all those who have embraced it as in conformity with God’s Word, with the charge of almost all the ancient monstrous heresies.²

¹ Especially “Das die Wort—nach fest stehen,“A. D. 1527.

² They were called Marcionites, Samosatenians, Monothclites, etc.

To explain this controversy in a Christian way, in conformity with God’s Word, according to the guidance [analogy] of our simple Christian faith, and by God’s grace entirely settle it, our unanimous doctrine, faith and confession are as follows:

We believe, teach and confess, although the Son of God has been from eternity a particular, distinct, entire divine person, and thus, with the Father and the Holy Ghost, true, essential, perfect God, nevertheless that, in the fulness of time, he also assumed human nature into the unity of his person, not in such a way that there now are two persons or two Christs, but that Christ Jesus is now in one person, at the same time true, eternal God, born of the Father from eternity, and a true man, born of the blessed Virgin Mary, as it is written (Rom. 9:5): “Of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever.”

We believe, teach and confess, that now, in this one undivided person, there are two distinct natures, the divine, which is from eternity, and the human, which in time was assumed into the unity of the person of the Son of God; which two natures in the person of Christ are never either mingled or separated from one another or changed the one into the other, but each abides in its nature and essence in the person of Christ to all eternity.

We believe, teach and confess also, that, as both natures mentioned abide unmingled and destroyed, each retains p. 626 also its natural, essential properties, and for all eternity does not lay them aside, neither do the essential properties of the one nature ever become the essential properties of the other nature.

Accordingly we believe, teach and confess, that to be almighty, eternal, infinite, to be of itself everywhere present at the same time naturally, that is, according to the property of its nature and its natural essence, and to know all things, are essential attributes of the divine nature, which never to eternity become essential properties of the human nature.

On the other hand, to be a corporeal creature, to be flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend and descend, to move from one place to another, to suffer hunger, cold, thirst, heat and the like, are properties of the human nature, which never become properties of the divine nature.

We believe, teach and confess also, that now, since the incarnation, each nature in Christ does not so subsist of itself that each is or constitutes a separate person, but that they are so united that they constitute only one person, in which, at the same time, both the divine and the assumed human nature are and subsist, so that now, since the incarnation, to the entire person of Christ belongs not only his divine nature, but also his assumed human nature; and that, as without his divinity, so also without his humanity, the person of Christ or of the incarnate Son of God, i. e. the Son of God who has assumed flesh and become man, is not entire. Hence Christ is not two distinct persons, but is only one person, notwithstanding that two distinct natures are found in him, unconfused in their natural essence and properties.

We believe, teach and confess also, that the assumed human nature in Christ not only has and retains its natural, essential properties, but that, besides, through the personal union with divinity, and afterwards through glorification, it has been exalted to the right hand of majesty, power and might, over everything that can be named, not only in this world, but also in that which is to come (Eph. 1:21).¹

¹ Cf. § 60.

With respect now to this majesty, to which Christ has been exalted according to his humanity, he did not first receive it when he arose from the dead and ascended into heaven, but when, in his mother’s womb, he was conceived and became man and the divine and human natures were personally united with one another. Nevertheless, this personal union is not to be understood, as some incorrectly explain it, as though the two natures, the divine and the human, were united with one another, as two boards are glued together, so that they really, i. e. in p. 627 deed and truth, have no communication whatever with one another. For this was the error and heresy of Nestorius and Samosatenus, who, as Suidas and Theodore, presbyter of Raithu, testify, taught and held: δύο φύσεις δχοινωνήτους πρὸς ἑαυτὰς παντᾶπασιν, i. e. the two natures have no communication whatever with one another. Thereby the two natures are separated from one another, and thus two Christs are constituted, so that the one is Christ, and the other God the Word, who dwells in Christ.

For thus Theodore the Presbyter wrote: “At the same time in which the heretic Manes lived, one by the name of Paul, who by birth was indeed of Samosata, but was a bishop¹ at Antioch in Syria, wickedly taught that the Lord Christ was nothing but a man in whom God the Word dwelt, just as in each of the prophets; therefore he also held that the divine and human natures are apart and separate, and that in Christ they have no communion whatever with one another, as though the one were Christ, and the other God the Word, who dwells in him.”

¹ Latin: Antistes; Germ.: Vorsteher.

Against this condemned heresy the Christian Church has always and everywhere simply believed and held that the divine and human natures in the person of Christ are so united that they have a true communion with one another; whereby the natures [do not meet and] are not mingled in one essence, but, as Dr. Luther writes, in one person. Accordingly, on account of this personal union and communion, the ancient teachers of the Church, before and after the Council of Chalcedon, frequently employed the word mixture in a good sense and with [true] discrimination. For this purpose [the sake of confirming this matter] many testimonies of the Fathers² (if needful) could be adduced, which also are to be found frequently in the writings of our divines, and explain the personal union and communion by the illustration of the soul and body, and of glowing iron. For the body and soul, as also fire and iron, have communion with each other, not by a phrase or mode of speaking, or in mere words, but truly and really, i. e. in deed and truth; and, nevertheless, no confusion or equalizing of the natures is thereby introduced, as when from honey and water hydromel is made, which is no more pure water or pure honey, but is a mixed drink. For in the union of the divine and human natures in the person of Christ it is far different. For it is a far different, more sublime, and [altogether] ineffable communion and union between the divine and human natures in the person of Christ, on account of which union and communion God is man and man is God. Nevertheless, p. 628 thereby neither the natures nor their properties are intermingled, but each nature retains its own essence and properties.

² Cf. Epitome, viii.: 9.

On account of this personal union (without which such a true communion of the natures would not be thought of, neither could exist) not the mere human nature, whose property it is to suffer and die, has suffered for the sins of the world, but the Son of God himself truly suffered (nevertheless, according to the assumed human nature), and in accordance with our simple Christian faith [as our Apostles’ Creed testifies] truly died, although the divine nature can neither suffer nor die. This Dr. Luther has fully explained in his Large Confession concerning the Holy Supper in opposition to the blasphemous allæosis of Zwingli, as he taught that one nature should be taken and understood for the other, which Dr. Luther committed, as a mark of the devil, to the abyss of hell.¹

¹ See below, § 38 sqq.

For this reason the ancient teachers of the Church combined both words, κοινωνία and ἕνωσις, i. e. communion and union, in the explanation of this mystery, and have explained the one by the other. (Irenæus, Book iv., ch. 37; Athanasius, in the Letter to Epictetus; Hilary, concerning the Trinity, Book 9; Basil and Gregory of Nyssa, in Theodoret; Damascenus, Book ch. 19.²)

² For passage in full see Catalogus Testimoniorum.

On account of this personal union and communion of the divine and human natures in Christ we believe, teach and confess also, according to our simple Christian faith, all that is said concerning the majesty of Christ according to his humanity, [by which he sits] at the right hand of the almighty power of God, and what follows therefrom; all of which would not be, and could not occur, if this personal union and communion of the natures in the person of Christ did not exist really, i. e. in deed and truth.

On account of this personal union and communion of the natures, Mary, the blessed Virgin, bore not a mere man, but such a man as is truly the Son of the Most High God, as the angel [Gabriel] testifies; who showed his divine majesty even in his mother’s womb, that he was born of a virgin, with her virginity uninjured. Therefore she is truly the mother of God, and nevertheless truly remained a virgin.

Because of this he also wrought all his miracles, and manifested this his divine Majesty, according to his pleasure, when and as he willed, and therefore not only after his resurrection and ascension, but also in his state of humiliation. For example, at the wedding at Cana of Galilee; also when he was p. 629 twelve years old among the learned; also, in the garden, where with a word he cast his enemies to the ground; likewise in death, where he died not merely as any other man, but in and with his death conquered sin, death, hell, and eternal damnation; which his human nature alone would not have been able to do if it had not been thus personally united and did not have communion with the divine nature.

Hence also the human nature had, after the resurrection from the dead, its exaltation above all creatures in heaven and on earth; which is nothing else than that he entirely laid aside the form of a servant, and nevertheless did not lay aside his human nature, but retains it to eternity, and according to his assumed human nature is put in the full possession and use of the divine majesty. This majesty he nevertheless had already in his conception, even in his mother’s womb; but as the apostle testifies (Phil. 2:7): “He humbled himself,” and, as Dr. Luther explains, in the state of his humiliation he concealed it, and did not employ it except when he wished.

But now, since not merely as any other saint he has ascended to heaven, but, as the apostle testifies (Eph. 4:10), “above all heavens,” and also truly fills all things, and is everywhere present not only as God, but also as man [has dominion and] rules from sea to sea and to the ends of the earth; as the prophets predict (Ps. 8:1,; 93:1 sq.; Zach. 9:10) and the apostles testify (Mark 16:20) that he everywhere wrought with them and confirmed the word with signs following. Yet this occurred not in an earthly way, but, as Dr. Luther explains, according to the manner of the right hand of God, which is no fixed place in heaven, as the Sacramentarians assert without any ground in the Holy Scriptures, but is nothing else than the almighty power of God, which fills heaven and earth, in [possession of] which Christ is placed according to his humanity, really, i. e. in deed and truth, without confusion and equalizing of the two natures in their essence and essential properties. From this communicated [divine] power, according to the words of his testament, he can be and is truly present with his body and blood in the Holy Supper, to which he directs us by his Word. This is possible to no man besides, because no man is in such a way united with the divine nature, and placed in this divine almighty majesty and power through and in the personal union of the two natures in Christ, as Jesus, the Son of Mary. For in him the divine and human natures are personally united with one another, so that in Christ “dwelleth all the fulness of the Godhead bodily “(Col. 2:9), and in this personal union have such a sublime, inner, ineffable communion that even the angels are astonished at it, and, as St. Peter testifies, look into these things with delight and joy p. 630 (1 Pet. 1:12); all of which will shortly be explained in order and more fully.

From this foundation, of which mention has now been made, and which the personal union declares, i. e. from the manner in which the divine and human natures in the person of Christ are united with one another, so that they have not only the names in common, but have communion with one another, without any commingling or equalizing of the same in their essence, proceeds also the doctrine concerning the Communicatio Idiomatum, i. e. concerning the true communion of the properties of the natures, of which more will be said hereafter.

For since this is true, viz. that “properties do not leave their subjects,” i. e. that each nature retains its essential properties, and these are not separated from one nature and transferred to another, as water is poured from one vessel into another; so also no communion of properties could be or subsist if the above-mentioned personal union or communion of the natures in the person of Christ were not true. This, next to the article of the Holy Trinity, is the greatest mystery in heaven and on earth, as Paul says (1 Tim. 3:16): “Without controversy, great is the mystery of godliness, that God was manifest in the flesh.” For since the apostle Peter in clear words testifies (2 Ep. 1:4) that we also in whom Christ dwells only by grace, on account of that sublime mystery, are in Christ, “partakers of the divine nature,” what then must be the nature of the communion of the divine nature, of which the apostle says that “in Christ dwelt all the fulness of the Godhead bodily,” so that God and man are one person?

But since it is highly important that this doctrine of the Communicatio Idiomatum, i. e. of the communion of the properties of both natures, be treated and explained with proper discrimination (for the propositions or assertions, i. e. expressions, concerning the person of Christ, and his natures and properties, are not all of one kind and mode, and when they are employed without proper discrimination the doctrine becomes erroneous and the simple reader is readily led astray), the following statement should be carefully noted, which, for the purpose of making it plainer and simple, may be presented under three heads:

First, since in Christ two distinct natures exist and remain unchanged and unconfused in their natural essence and properties, and moreover there is only one person of both natures, that which is an attribute of only one nature is ascribed not to that nature apart, as though separate, but to the entire person, which is at the same time God and man, whether called God or man.

p. 631 But in this genus, i. e. this mode of speaking, it does not follow that what is ascribed to the person is at the same time a property of both natures, but a discriminative declaration is made as to what nature it is according to which anything is ascribed to the entire person. Thus the Son of God was “born of the seed of David according to the flesh” (Rom. 1:3). Also: Christ was put to death according to the flesh, and hath suffered according to the flesh (1 Pet. 3:; 4:1).

But since, when it is said that that is ascribed to the entire person which is peculiar to one nature, beneath the words secret and open Sacramentarians conceal their pernicious error, by naming indeed the entire person, but nevertheless understanding thereby only the one nature, and entirely excluding the other nature¹—as though merely the human nature had suffered for us—inasmuch as Dr. Luther has written concerning the allæosis of Zwingli in his Large Confession concerning the Holy Supper, we will here present Luther’s own words, in order that the Church of God may be guarded in the best way against this error. His words are as follows:

¹ Cf. Sol. Dec., vii.: 4.

“Zwingli calls that an allæosis when anything is ascribed to the divinity of Christ which nevertheless belongs to the humanity or the reverse. As Luke 24:26: ‘Ought not Christ to have suffered these things, and to enter into his glory?’ Here Zwingli triflingly declares that [the word] Christ is understood with respect to the human nature. Beware, beware, I say, of the allæosis; for it is a mask of the devil, as it at last forms such a Christ after which I certainly would not be a Christian. For its design is that henceforth Christ should be no more, and do no more with his sufferings and life, than another mere saint. For if I believe [permit myself to be persuaded] that only the human nature has suffered for me, Christ is to me a Saviour of little worth, since he indeed himself stands in need of a Saviour. In a word, what the devil seeks by the allæosis is inexpressible.”

And shortly afterwards: “If the old sorceress, Dame Reason, the grandmother of the allæosis, should say, Yea, divinity can neither suffer nor die; you should reply, That is true; yet, because in Christ divinity and humanity are one person, Scripture, on account of this personal union, ascribes also to divinity everything that occurs to the humanity, and the reverse. And thus, indeed, it is in truth. For this must certainly be said [acknowledged], viz. the person (he refers to Christ) suffers and dies. Now the person is true God; therefore, it is rightly said: The Son of God suffers. For although p. 632 the one part (so to say), viz. the divinity, does not suffer, yet the person, which is God, suffers in the other part, viz. in his humanity; for in truth God’s Son has been crucified for us, i. e. the person which is God. For the person, the person, I say, was crucified according to the humanity.”

And again shortly afterwards: “If the allœosis exist, as Zwingli proposes, it will be necessary for Christ to have two persons, one divine and one human, because Zwingli applies the passages concerning suffering, alone to the human nature, and of course diverts them from the divinity. For if the works be parted and disunited, the person must also be divided, since all the works or sufferings, are ascribed not to the natures, but to the person. For it is the person that does and suffers everything, one thing according to one nature, and another according to the other nature, all of which the learned know well. Therefore we consider our Lord Christ as God and man in one person, so that we neither confound the natures nor divide the person.”

Dr. Luther says also in his book, “Of the Councils and the Church:” “We Christians must know that if God were not in the [one] balance, and gave it weight, we would sink to the ground with our scale of the balance. By this I mean: If it were not said [if these things were not true], ‘God has died for us,’ but only a man, we are lost. But if the death of God, and that God died, lie in the scale of the balance, he sinks down, and we rise up as a light, empty scale. But he also can indeed rise again or spring from the scale; yet he could not have descended into the scale unless he had first become a man like us, so that it could be said: ‘God died,’ ‘God’s passion,’ ‘God’s blood,’ ‘God’s death.’ For in his nature God cannot die; but now God and man are united in one person, so that the expression ‘God’s death’ is correct, when the man dies who is one thing or one person with God.” Thus far Luther.

Hence it is manifest that it is incorrect to say or write¹ that the above-mentioned expressions (“God suffered,” “God died”) are only verbal assertions, that is, mere words, and that it is not so in fact. For our simple Christian faith proves that the Son of God, who became man, suffered for us, died for us, and redeemed us with his blood.

¹ Cf. Epitome, viii.: 26.

Secondly, as to the execution of the office of Christ, the person does not act and work in, with, through, or according to only one nature, but in, according to, with and through both natures, or, as the Council of Chalcedon declares, one nature operates, with the communion of the other, in that which is a property of either. Therefore Christ is our Mediator, Redeemer, p. 633 King, High Priest, Head, Shepherd, etc., not only according to one nature, whether it be the divine or the human, but according to both natures, as this doctrine is in other places more fully treated.¹

¹ Against Osiander and Stancar. See Epitome, iii.: 1 sqq.; Sol. Dec. iii.: 57 sqq.

Thirdly, but it is still a much different thing when the subject of the question, or declaration, or discussion concerning this is, whether then the natures in the personal union in Christ have nothing else or nothing more than only their natural, essential properties; for that they have and retain these, is mentioned above.²

² See above, § 19.

Therefore, as to the divine nature in Christ, since in God there is no change (James 1:17) by the incarnation, his divine nature, in its essence and properties, is not abated or advanced; is thereby, in or by itself, neither diminished nor increased.

But as to the assumed human nature in the person of Christ, there have indeed been some who have wished to contend that this also, in the personal union with divinity, has nothing more than only the natural, essential properties according to which it is in all things like its brethren; and that, on this account, nothing should or could be ascribed to the human nature in Christ which is beyond or contrary to its natural properties, even though the testimony of Scripture is to this effect.³ But that this opinion is false and incorrect is so clear from God’s Word that even their own comrades censure and reject such error. For the Holy Scriptures, and the ancient Fathers from the Scriptures, very plainly testify that the human nature in Christ, inasmuch as it has been personally united with the divine nature in Christ (because, since the form of a servant and humiliation has been laid aside, it is glorified and exalted to the right hand of the majesty and power of God), has received, over and beyond its natural, essential, permanent properties, also special, high, great, supernatural, inscrutable, ineffable, heavenly prerogatives and excellences in majesty, glory, power and might above everything that can be named, not only in this world, but also in that which is to come (Eph. 1:21). So that the human nature in Christ, in its measure and mode, is employed at the same time in the execution of the office of Christ, and has also its efficacy, i. e. power and force, not only from, and according to, its natural, essential attributes, or only so far as its ability extends, but chiefly from and according to the majesty, glory, power and might which it has received through the personal union, glorification and exaltation. p. 634 And even now the adversaries can or dare scarcely deny this, except that they dispute and contend that those are only created gifts or finite qualities, as in the saints, with which the human nature is endowed and furnished; and that, according to their [artful] thoughts or from their own [silly] argumentations or [fictitious] proofs, they wish to measure and calculate of what the human nature in Christ, without annihilation, is capable or incapable.

³ Mentzer in his Exegesis, Aug. Conf., p. 138, 142 sqq., has collected such expressions of the Sacramentarians.

But the best, most certain and sure way in this controversy is this, viz. that what Christ has received, according to his assumed nature, through the personal union, glorification or exaltation, and of what his assumed human nature is capable beyond the natural properties, without annihilation, no one can know better or more thoroughly than the Lord Christ himself; and he has revealed in his Word as much thereof as it is needful for us to know. Of this, so far as pertains to the present matter, we have in the Scriptures clear, certain testimonies that we should simply believe, and in no way dispute to the contrary, as though the human nature in Christ were not capable of the same.

Now that is indeed correct and true which has been said concerning the created gifts which have been given and imparted to the human nature in Christ, viz. that it possesses them in or of itself. But these do not sufficiently explain the majesty which the Scriptures, and the ancient Fathers from Scripture, ascribe to the assumed human nature in Christ.

For to quicken, to have all judgment and power in heaven and on earth, to have all things in his hands, to have all things in subjection beneath his feet, to cleanse from sin, etc., are not created gifts, but divine, infinite properties, which, nevertheless, according to the declaration of Scripture, are given and communicated to the man Christ (John 5:27; 6:39; Matt. 28:18; Dan. 7:14; John 3:35; 13:3; Matt. 11:27; Eph. 1:22; Heb. 2:8; 1 Cor. 15:27; John 1:3).

And that this communication is to be understood, not as a phrase or mode of speaking, i. e. only in words with respect to the person, and only according to the divine nature, but according to the assumed human nature, the three following strong, irrefutable arguments and reasons show:

1. First, there is a unanimously-received rule of the entire ancient orthodox Church that what Holy Scripture testifies that Christ received in time he received not according to the divine nature (according to which he has everything from eternity), but the person has received it in time, by reason of, and with respect to, the assumed human nature.

2. Secondly, the Scriptures testify clearly (John 5: sq.; 6: sq.) that the power to quicken and to exercise judgment p. 635 has been given to Christ because he is the Son of man and as he has flesh and blood.

3. Thirdly, the Scriptures speak not merely in general of the Son of man, but also expressly indicate his assumed human nature (1 John 1:7): “The blood of Jesus Christ, his Son, cleanseth us from all sin,” not only according to the merit [of the blood of Christ] which was once attained on the cross; but in this place John speaks thereof, that in the work or act of justification not only the divine nature in Christ, but also his blood, by mode of efficacy, i. e. actually, cleanses us from all sins. Therefore, in John 6 [48-58], the flesh of Christ is a quickening food; as the Council of Ephesus also declared that the flesh of Christ has power to quicken; while concerning this article many other glorious testimonies of the ancient orthodox Church are elsewhere cited.

That Christ, therefore, according to his human nature, has received this, and that it has been given and communicated to the assumed human nature in Christ, we should and must believe according to the Scriptures. But, as above said,¹ because the two natures in Christ are so united that they are not mingled with one another or changed one into the other, and each retains its natural, essential property, so that the properties of one nature never become properties of the other nature; this doctrine must also be rightly explained and be diligently preserved against all heresies.

¹ See above, § 31 sqq.

While we, then, invent nothing new from ourselves, but receive and repeat the explanations which the ancient orthodox Church has given hereof from the good foundation of Holy Scripture, viz. that this divine power, light, might, majesty and glory was not given the assumed human nature in Christ in such a way as the Father, from eternity, has communicated to the Son, according to the divine nature, his essence and all divine attributes, whence he is of one nature with the Father and is equal to God. For Christ is only according to the divine nature equal to the Father, but according to the assumed human nature he is beneath God; hence it is manifest that we make no confusion, equalization or abolition of natures in Christ. So, too, the power to quicken is not in the flesh of Christ as in his divine nature, viz. as an essential property.

Moreover, this communication or impartation has not occurred through an essential or natural infusion of the properties of the divine nature into the human, as though the humanity of Christ had these by itself and apart from the divine essence, or as though the human nature in Christ had thereby [by this communication] entirely laid aside its natural, essential p. 636 properties, and were now either transformed into divinity, or in and by itself, with such communicated properties, had become equal to the same, or that now the natural, essential properties of both natures are of one kind, or indeed equal. For these and similar erroneous doctrines were justly rejected and condemned in ancient approved councils from the foundation of Holy Scripture. “For in no way is either conversion, confusion or equalization of the natures in Christ, or the essential properties, to be either made or admitted.”

We indeed never understand the words “real communication“6; or “communes really“(i. e. the impartation or communion which occurs in deed and truth) of any physical communication or essential transfusion, i. e. of any essential, natural communion or effusion, whereby the natures would be confused in their essence, and their essential properties (as, against their own conscience, some¹ have craftily and wickedly made perversions, in order to make the pure doctrine suspected); but only have opposed them to “verbal communication,” i. e. the doctrine when such persons assert that it is only a phrase and mode of speaking, or nothing more than mere words, titles and names, upon which they have also laid so much stress that they are not willing to know of any other communion. Therefore, for the true explanation of the majesty of Christ we have used the terms, “Of the Real Communion,” and wish thereby to show that this communion has occurred in deed and truth, nevertheless without any confusion of natures and their essential properties.

¹ Cf. Epitome, viii.: 27.

Therefore we hold and teach, with the ancient orthodox Church, as it explained this doctrine from the Scriptures, that the human nature in Christ has received this majesty according to the manner of the personal union, viz. because the entire fulness of the divinity dwells in Christ, not as in other holy men or angels, but bodily, as in its own body, so that with all its majesty, power, glory and efficacy in the assumed human nature, voluntarily when and as he [Christ] wills, it shines forth, and in, with, and through the same manifests, exercises, and executes its divine power, glory and efficacy, as the soul does in the body and fire in glowing iron. For by this illustration,² as is also mentioned above, the entire ancient Church explained this doctrine. At the time of the humiliation this majesty was concealed and withheld [for the greater part]; but now since the form of a servant [or exinanitio] has been laid aside, it fully, powerfully and publicly is exercised in heaven and on earth before all saints, and in the life to come we will also behold this his glory face to face (John 17:24).

² See above, § 18.

p. 637 Therefore in Christ there is and remains only one divine omnipotence, power, majesty and glory, which is peculiar alone to the divine nature; but it shines, manifests and exercises itself fully, yet voluntarily, in, with and through the assumed, exalted human nature in Christ. Just as in glowing iron there are not two kinds of power to shine and burn [(as though the fire had a peculiar, and the iron also a peculiar and separate power of shining and burning)], but the power to shine and to burn is a property of the fire; yet because the fire is united with the iron it manifests and exercises this its power to shine and to burn in, with and through the glowing iron, so that the glowing iron has thence from this union the power to shine and to burn without conversion of the essence and of the natural properties of fire and iron.

On this account we understand such testimonies of Scripture 6; as speak of the majesty to which the human nature in Christ is exalted, not so that the divine majesty which is peculiar to the divine nature of the Son of God should be ascribed in the person of the Son of man [to Christ] only according to his divine nature, or that this majesty in the human nature of Christ should be only of such a kind that his human nature should have only the mere title and name by a phrase and mode of speaking, i. e. only in words, but in deed and truth should have no communion whatever with it. For, since God is a spiritual, undivided essence, and therefore is present everywhere and in all creatures, and in whom he is (but he dwells especially in believers and saints), there he has with him his majesty, it might also with truth be said that in all creatures in whom God is, but especially in believers and saints, in whom he dwells, all the fulness of the Godhead dwells bodily, all treasures of wisdom and knowledge are hid, all power in heaven and earth is given, because the Holy Ghost, who has all power, is given them. For in this way there is no distinction made between Christ according to his human nature and other holy men, and thus Christ is deprived of his majesty, which he has received above all creatures, as a man or according to his human nature. For no other creature, neither man nor angel, can or should say: “All power is given unto me in heaven and in earth;” since although God is in the saints with all the fulness of his Godhead, which he has everywhere with himself; yet in them he does not dwell bodily, or with them is not personally united, as in Christ. For from such personal union it follows that Christ says, even according to his human nature (Matt. 28:18): “All power is given unto me in heaven and in earth.” Also (John 13:3): “Jesus knowing that the Father had given all things into his hands.” Also (Col. 2:9): “In him dwelleth all the fulness of the Godhead p. 638 bodily.” Also: “Thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him” (Heb. 2: sq.; Ps. 8:6). “He is excepted which did put all things under him” (1 Cor. 15:27).

Moreover we believe, teach and confess that there is in no way such an infusion of the majesty of God, and of all his properties, into the human nature of Christ, whereby the divine nature is weakened [anything of the divine nature departs], or anything of its own is surrendered to another, that [in this manner] it does not retain for itself, or that the human nature has received in its substance and essence, equal majesty separate or diverse from the nature and essence of the Son of God, as when water, wine or oil is poured from one vessel into another. For the human nature, as also no other creature, either in heaven or on earth, is capable of the omnipotence of God in such a manner that it would be in itself an almighty essence, or have in and by itself almighty properties; for thereby the human nature in Christ would be denied, and would be entirely converted into divinity, which is contrary to our Christian faith, as also to the doctrine of all the apostles and prophets.

But we believe, teach and confess that God the Father has so given his Spirit to Christ his beloved Son, according to the assumed humanity (for on this account he is called also Messias, i. e. the Anointed), that he has received the gifts of the Spirit, not, as other saints, in measure. For upon Christ the Lord, according to his assumed human nature (since according to his divinity he is of one essence with the Holy Ghost), there rests “the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord” (Col. 2:3; Isa. 11:2; 61:1). This occurs not in such a way that, on this account, as a man he knew and had ability only with regard to some things, as other saints know and are able by the grace of God, which works in them only created gifts. But since Christ, according to his divinity, is the second person in the Holy Trinity, and from him, as also from the Father, the Holy Ghost proceeds, and is and remains his Spirit and that of the Father for all eternity, not separated from the Son of God; the entire fulness of the Spirit (as the Fathers say) has been communicated by the personal union to Christ according to the flesh, which is personally united with the Son of God. This voluntarily manifests and exercises itself, with all its power therein, therewith and thereby [in, with and through the human nature of Christ], not so that he [Christ according to his human nature] not only knows some things and is ignorant of others, has ability with respect to some and p. 639 is without ability with respect to others, but [according to the assumed human nature] knows and has ability with respect to all things. For upon him the Father poured without measure the Spirit of wisdom and power, so that, as man in deed and truth, he has received through this personal union all knowledge and all power. And thus all the treasures of wisdom are hidden in him, thus all power is given to him, and he is seated at the right hand of the majesty and power of God. From history it is also manifest that at the time of the Emperor Valens there was among the Arians a peculiar sect which was called the Agnoētæ, because they imagined that the Son, the Word of the Father, knew indeed all things, but that his assumed human nature is ignorant of many things; against whom Gregory the Great also wrote.

On account of this personal union, and the communion following therefrom, which the divine and human natures have with one another in deed and truth in the person of Christ, there is ascribed to Christ, according to the flesh, that which his flesh, according to its nature and essence, cannot be of itself, and, apart from this union, cannot have, viz. that his flesh is a true quickening food, and his blood a true quickening blood; as the two hundred Fathers of the Council of Ephesus¹ have testified, that “the flesh of Christ is quickening or a quickener.” Hence also this man only, and no man besides, either in heaven or on earth, can say with truth (Matt. 18:20): “Where two or three are gathered together in my name, there am I in the midst of them.” Also (Matt. 28:20): “Lo, I am with you alway, even unto the end of the world.”

¹ Cf. above, § 55.

These testimonies we also do not understand, as though with us in the Christian Church and congregation only the divinity of Christ were present, and such presence in no way whatever pertained to Christ according to his humanity; for in like manner Peter, Paul and all the saints in heaven would also be with us on earth, since divinity, which is everywhere present, dwells in them. This the Holy Scriptures testify only of Christ, and of no other man besides. But we hold that by these words [the passages of Scripture above] the majesty of the man Christ is declared, which Christ has received, according to his humanity, at the right hand of the majesty and power of God, viz. that he also, according to his assumed human nature and with the same, can be and is present where he will, and especially that in his Church and congregation on earth, as Mediator, Head, King and High Priest, he is not half present or there is only the half [one part of him] present, but the entire p. 640 person of Christ is present, to which two natures belong, the divine and the human; not only according to his divinity, but also according to and with his assumed human nature, by which he is our brother and we are flesh of his flesh and bone of his bone. For the certain assurance and confirmation of this he has instituted his Holy Supper, that also according to our nature, by which he has flesh and blood, he will be with us, and in us dwell, work and be efficacious.

Upon this firm foundation Dr. Luther, of holy memory, has also written [faithfully and clearly] concerning the majesty of Christ according to his human nature.

In the Large Confession concerning the Lord’s Supper he writes thus concerning the person of Christ: “Since Christ is such a man as is supernaturally one person with God, and apart from this man there is no God, it must follow that also, according to the third supernatural mode, he is and can be everywhere that God is, and all things are entirely full of Christ, even according to humanity, not according to the first corporeal, comprehensible mode, but according to the supernatural, divine mode.”¹

¹ Cf. above, vii.: 99 sq.

“For here you must stand [confess] and say: ‘Wherever Christ is according to the divinity, there he is a natural, divine person, and he is also there naturally and personally, as his conception in his mother’s womb well shows. For if he were God’s Son, he must naturally and personally be in his mother’s womb and become man. But if, wherever he is, he is naturally and personally, he must also be in the same place as man. For there are not [in Christ] two separate persons, but only one person. Wherever it is, there the person is only one and undivided; and wherever you can say: ‘Here is God,’ there you must also say: ‘Therefore Christ the man is also there.’ And if you would show a place where God would be, and not the man, the person would be already divided, because I could then say with truth: ‘Here is God who is not man, and who never as yet has become man.’

“Far be it from me that I should acknowledge or worship such a God. For it would follow hence that space and place separated the two natures from one another, and divided the person, which, nevertheless, death and all devils could not divide or rend from one another. And there would remain to me a poor sort of Christ [a Christ of how much value, pray?], who would be no more than a divine and human person at the same time in only one place, and in all other places he must be only a mere separate God and divine person without humanity. No, friend, wherever you place God for me, there you must also p. 641 place with him for me humanity; they do not allow themselves to be separated or divided from one another. They became one person, which [as Son of God] does not separate from itself [the assumed humanity].”

In the little book concerning the Last Words of David, which Dr. Luther wrote shortly before his death, he says as follows: “According to the other, the temporal, human birth, the eternal power of God has also been given him, yet in time, and not from eternity. For the humanity of Christ has not been from eternity, as the divinity; but as we reckon and write Jesus, the Son of Mary, is this year 1543 years old. But from the instant when divinity and humanity were united in one person, the man, the Son of Mary, is and is called almighty, eternal God, has eternal might, and has created and sustains, by the communicatio idiomatum, all things, because he is one person with divinity, and is also true God. Of this he speaks (Matt. 11:27): ‘ All things are delivered unto me of my Father;’ and Matt. 28:18: ‘ All power is given unto me in heaven and in earth.’ To what me? To me, Jesus of Nazareth, the Son of Mary, and born man. From eternity I had it of the Father, before I became man. But when I became man I received it in time, according to humanity, and kept it concealed until my resurrection and ascension; then it was to be manifested and declared, as St. Paul says (Rom. 1:4): ‘ He is declared and proved to be a Son of God with power.’ John (17:10) calls it ‘ glorified.’”

Similar testimonies are found in Dr. Luther’s writings, but especially in the book: “That these Words still stand Firm,” and in the “Large Confession concerning the Holy Supper;” to which writings, as well-grounded explanations of the majesty of Christ at the right hand of God, and of his testament, we refer, for the sake of brevity, in this article, as well as in the Holy Supper, as has been heretofore mentioned.

Therefore we regard it a pernicious error when to Christ, according to his humanity, such majesty is denied. For thereby there is removed from Christians the very great consolation which they have from the presence and dwelling with them of their Head, King and High Priest, who has promised them that not only nis mere divinity should be with them, which to us poor sinners is as a consuming fire to dry stubble, but that very man who has spoken with us, who has experienced all troubles in his assumed human nature, who can therefore have with us, as with men and brethren, sympathy,¹ will be with us in all our troubles also according to the nature in which he is our brother and we are flesh of his flesh.

¹ Heb. 4:15

p. 642 Therefore we unanimously reject and condemn, with mouth and heart, all errors not in accordance with the doctrine presented, as contrary to the Prophetic and Apostolic Scriptures, the pure [received and approved] symbols, and our Christian Augsburg Confession:

1. As when it is believed or taught by any one that, on account of the personal union, the human nature is mingled with the divine or is changed into it.

2. Also, that the human nature in Christ, in the same mode as the divinity, is everywhere present, as an infinite essence, from essential power, likewise from a property of its nature.

3. Also, that the human nature in Christ has become equal to and like the divine nature in its substance and essence or in its essential properties.

4. Also, that the humanity of Christ is locally extended in all places of heaven and earth; which should not be ascribed even to the divinity. But that Christ, by his divine omnipotence, can be present with his body, which he has placed at the right hand of the majesty and power of God, wherever he will; especially where, as in the Holy Supper, he has, in his Word, promised this his presence, this his omnipotence and wisdom can well accomplish without change or abolition of his true human nature.

5. Also, that merely the human nature of Christ has suffered for us and redeemed us, with which the Son of God had no communion whatever in suffering.

6. Also, that Christ is present with us on earth, only according to his divinity, in the preached Word and right use of the sacraments; and this presence of Christ does not in any way pertain to his assumed human nature.

7. Also, that the assumed human nature in Christ has in deed and truth no communion whatever with the divine power, might, wisdom, majesty and glory, but has in common only the mere title and name.

These errors, and all that are contrary and opposed to the [godly and pure] doctrine presented above, we reject and condemn, as contrary to the pure Word of God, the Scriptures of the holy prophets and apostles, and our Christian faith and confession. And we admonish all Christians, since in the Holy Scriptures Christ is called a mystery, upon which all heretics dash their heads, not in a presumptuous manner to indulge in subtle inquiries with their reason concerning such mysteries, but with the venerated apostles simply to believe, to close the

Cf. Epitome, viii.: 27.; xii.: 21.

^\* See above, § 40, Epitome, viii.: 31.

^\* Ibid., viii.: 24. 26.

Cf. Epitome, viii.: 29.

^\* Cf. Epitome, viii.:

^\* 1 Tim. 3:16.

p. 643 eyes of their reason, and bring into captivity their understanding to the obedience of Christ (2 Cor. 10:5), and thence console themselves [seek most delightful and sure consolation]; and thus rejoice without ceasing that our flesh and blood are placed so high at the right hand of the majesty and almighty power of God. Thus will we assuredly find constant consolation in every adversity, and remain well guarded from pernicious error.