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III.

64 That, first of all, the Holy Scriptures, and then also the holy fathers of the ancient pure Church, speak concerning this mystery also per vocabula abstracta, that is, in such words as expressly indicate the human nature in Christ, and refer to the same in the personal union, namely, that the human nature actually and truly has received and uses such majesty:

65 John 6,54.55: Whoso eateth My flesh and drinketh My blood hath eternal life…. For My flesh is meat indeed, and My blood is drink indeed.

66 1 John 1,7: The blood of Jesus Christ, His Son cleanseth us from all sin.

67 Heb. 9,14: The blood of Christ, who through the eternal Spirit offered Himself without spot to God, purges your conscience from dead works to serve the living God.

68 Matt. 26,26-28: Take eat; this is My body…. Drink ye all of it; for this is My blood of the new testament.

69 EUSTACHIUS, quoted by Theodoret, Dialog 2 (p. 40): "Therefore he prophesied that He a would sit upon a holy throne, signifying that He has made Himself known as sharing the throne with the most Divine Spirit, on account of God's dwelling inseparably in Him."

70 The same, quoted in Gelasius: "The man Christ, who increased in wisdom, age, and favor, received the dominion of all things."

71 the same, in the same place: "Christ, in His very body, came to His apostles, saying: 'All power is given unto Me in heaven and in earth'; which power the external temple received, and not God, b, who built that temple c of extraordinary beauty."

72 ATHANASIUS, On the Arian and Catholic Confession (t. 2, op. p. 579, ed. Colon.): "God was not changed into human flesh or substance, but in Himself glorified the nature which He assumed, so that the human, weak, and mortal flesh and nature advanced to d divine glory, so as to have all power in heaven and in earth, which it did not have before it was assumed by the Word."

73 The same (l. c., pp. 597 and 603), On the Assumed Humanity, against Apollinarius (p. 530): Paul, Phil. 2, speaks of a e temple which is His body. For not He who is the Highest, but the flesh, is exalted; and to his flesh He gave a name which is above every name, that at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is the Lord, to the glory of the Father. And he adds a general rule: When Scripture speaks of the glorification of Christ, it speaks of the flesh, which has received glory. And whatever Scripture says that the Son has received, it declares with respect to His humanity, and not to His divinity; as, when the apostle says that in Christ dwelleth all the fullness of the Godhead bodily, we must understand that this fullness dwells in the flesh of Christ.

74 The same, quoted by Theodoret, Dialog 2 (t. 3, p. 286): "'Sit on My right hand,' has been said to the Lord's body." Also: "It is therefore the body to which He says, 'Sit on My right hand.'"

75 ATHANASIUS, On the Incarnation, as quoted in Cyril in his Defense of the 8th Anathema, and in his book, On the True Faith to the Queens: "If any one says that the flesh of our Lord as that of a man is inadorable, and is not to be worshiped as the flesh of the Lord and God, him the Holy Catholic Church anathematizes."

76 The same, On Humanity Assumed (p. 603, ed. Colon.): "Whatever Scripture says that the Son has received, it understands as having been received with respect to His body, and that this body is the first-fruits of the Church. The Lord therefore first raised and exalted His body, but afterward also the members of His body."

77 HILARY, lib. 9 (p. 136): "That thus the man Jesus remained in the glory of God the Father, if the flesh had been united to the glory of the Word, and the assumed flesh possessed the glory of the Word." (Concrete for abstract.)

78 EUSEBIUS OF EMISSA, in his homily of the Sixth Holiday after Easter (Feria 6, paschatos in homiliis 5, patrum, p. 297): "He who, according to His divinity, had always, with the Father and the Holy Ghost, power over all things, now also according to His humanity has received power over all things, so that this man who suffered not long ago rules over heaven and earth, yea, does here and there whatever He wishes."

79 GREGORY OF NYSSA, quoted by Gelasius and Theodoret, Dialog 2 (t. 2., p. 333): "'Therefore, being exalted to the right hand of God' f. Who, then, was exalted? The lowly one or the Highest? But what is lowly if not the human? What else besides the divine is the Highest? But God, being the Highest, does not need to be exalted. Therefore, the apostle says that the human g was exalted, and that it was exalted by becoming Lord and Christ. Therefore, by the words He has made the apostle does not express the premundane h subsistence of the Lord, but the advancement of that which is low to the Highest, namely, to the right hand of God."

80 And shortly afterwards: "Because the right hand of God, the Creator of all things that exist, which is the Lord, by whom all things were made, and without whom nothing of those things that were made subsist, has itself, through the union, raised up to its own height the man who has been united with it."

81 BASIL THE GREAT, Against Eunomius, lib. 2, p. 661): "i 'God hath evidently made that same Jesus whom ye have crucified both Lord and Christ,' by the demonstrative word j he applies himself almost entirely to His human nature, seen by all." Shortly afterwards: "So that in saying, 'God hath made Him both Lord and Christ,' he says that power and dominion over all things were entrusted to Him k by the Father."

82 EPIPHANIUS, Against the Ariomanites (p. 327, t. 1; fol. 728, ed. Paris, 1638): "l 'This same Jesus whom ye crucified' m, in order that the holy incarnate dispensation might not be left by the impassible and uncreated Word, but might be united above to the uncreated Word. On this account God made that which was conceived of Mary and united to Deity both Lord and Christ."

83 AMBROSE, lib. 3, cap. 12, Of the Holy Ghost (t. 2, p. 157 n): "The angels adore not only the divinity of Christ, but also His footstool." And afterwards: "The prophet says that the earth which the Lord Jesus took upon Himself in the assumption of the flesh is to be adored. Therefore by footstool the earth is understood, but by earth the flesh of Christ, which we to-day also adore in the mysteries, and which the apostles adored in the Lord Jesus, as we have said above."

84 AUGUSTINE, Of the Words of the Lord, Discourse 58 (t. 10, p. 217): "If Christ is not God by nature, but a creature, He is neither to be worshiped nor adored as God. But to these things they will reply and say: Why, then, is it that you adore with His divinity His flesh, which you do not deny to be a creature, and are no less devoted to it than to Deity?"

85 The same, on Ps. 99,5 (t. 8, p. 1103): "'Worship His footstool.' His footstool is the earth, and Christ took upon Him earth of earth, because flesh is of earth; and He received flesh of the flesh of Mary. And because He walked here in this very flesh, he also gave this very flesh to be eaten by us for salvation. But no one eats that flesh unless He has first worshiped it. Therefore the way has been found how such footstool of the Lord may be worshiped, so that we not only do not sin by worshiping, but sin by not worshiping."

86 CHRYSOSTOM, on Heb. 2 (p. 125): "For it is really great and wonderful and full of awe that our flesh should be seated above, and be worshiped by angels and archangels and by the seraphim and cherubim. Reflecting upon this, I am often entranced o."

87 The same on I Cor. 10 (p. 174, t. 6, p. 740, and t. 5, p. 261, ed. Frankf.): "This body, even when lying in the manger, the Magi worshiped, etc.; and they took a long journey; and having come, they worshiped with much fear and trembling."

88 The same, in Epist. 65 to Leo: "Let us learn to know which nature it is to which the Father said, Share My seat. It is that nature to which it has been said, 'Dust thou art, and unto dust shalt thou return.'"

89 THEOPHYLACT, from Chrysostom, on chap 28 of Matt. (p. 311 p): "Since the human nature, but recently condemned, united in person with God the Word, is seated in heaven, worshiped by angels, He says properly: 'All power is given unto Me in heaven.' For also the human nature, which but recently served, now in Christ rules over all things."

90 The same, on chap. 3 of John: "He has also given all things into the hand of the Son, according to His humanity."

91 CYRIL, On the Incarnation, cap. 11 (t. 4, p. 241; t. 5, p. 695): "The Word introduced Himself into that which He was not, in order that the nature of man also might become what it was not, resplendent, by its union, with the grandeur of divine majesty, which has been raised beyond nature rather than that it has cast the unchangeable God beneath q nature."

92 Council of Ephesus (Cyril, t. 4, p. 140 r), in Canon 11: "If any one does not confess that the flesh of the Lord is quickening, because it was made the Word's own, who quickens all things, let him be anathema."

93 Cyril also (ibid., p. 140; t. 4, p. 85), in his explanation of this anathematization, says that Nestorius was unwilling to ascribe quickening to the flesh of Christ, but explained the passages in John 6 as referring to the divinity alone."

94 THEODORET, Dialog 2: "And it (the body of the Lord) was deemed worthy of the seat of the right hand, and is worshiped by every creature, as it is called the body of the Lord of Nature s."

95 The same, on Ps. 8: "Such honor, namely, dominion over the universe, the human nature in Christ has received of God."

96 LEO (fol. 94 t), Epist. 11: "It is a promotion of that which is assumed u, and not of Him who assumes v, that God has exalted Him, and given Him a name which is above every name, that at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."

97 DAMASCENUS, lib. 3, cap. 18 (p. 251): "Therefore His w divine will was both eternal and omnipotent, etc. But His human will not only began in time, but also endured natural and unblamable affections, and indeed was not omnipotent by nature; but as it has truly and by nature become the will of God the Word, it is also omnipotent." This means, as explained by a commentator: "The divine will has, by its own nature, the power to do all things which it wishes; but Christ's human will does not have power to do everything by its nature, but as united to God the Word."

98 The same, cap. 19: "The flesh has communion with the operating divinity of the Word, because the divine operations are accomplished as through the organ of the body, and because He that works both in a divine and human fashion is one. For it is necessary to know that His holy mind works also its natural operations, etc., shares in the working and managing and guiding divinity of the Word, understanding and knowing and managing everything x, not as the mere mind of a man, but as personally united with God and being constituted the mind of God."

99 The same, in the same book, cap. 21: "The human nature does not essentially possess knowledge of the future; but the soul of the Lord, on account of the union with the Word Himself and the personal identity, was, apart from the other divine criteria, rich also in knowledge of the future."

100 At the end of the chapter: "We say that this Master and Lord of all creation, the one Christ, who is at the same time God and man, knows also all things. For in Him are hid all the treasures of wisdom and knowledge."

101 NICEPHORUS, lib. 18, cap. 36: "Christ is seen by His disciples on the mountain in Galilee, and there asserts that the highest power in heaven and in earth has, by the Father, been delivered Him, namely, according to His human nature."


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Concord

Title_Page
Editors_Introduction
Preface_to_the_Christian_Book_of_Concord
The_Three_Ecumenical_Creeds
The_Apostles_Creed
The_Nicene_Creed
The_Athanasian_Creed
The_Augsburg_Confession
Title_Page
Preface_to_the_Emperor_Charles_V
Article_I_Of_God
Article_II_Of_Original_Sin
Article_III_Of_The_Son_of_God
Article_IV_Of_Justification
Article_V_Of_The_Ministry
Article_VI_Of_New_Obedience
Article_VII_Of_the_Church
Article_VIII_What_the_Church_Is
Article_IX_Of_Baptism
Article_X_Of_The_Lords_Supper
Article_XI_Of_Confession
Article_XII_Of_Repentance
Article_XIII_Of_The_Use_of_the_Sacraments
Article_XIV_Of_Ecclesiastical_Order
Article_XV_Of_Ecclesiastical_Usages
Article_XVI_Of_Civil_Affairs
Article_XVII_Of_Christs_Return_to_Judgment
Article_XVIII_Of_Free_Will
Article_XIX_Of_the_Cause_of_Sin
Article_XX_Of_Good_Works
Article_XXI_Of_the_Worship_of_the_Saints
ARTICLES_IN_WHICH_ARE_REVIEWED_THE_ABUSES_WHICH_HAVE_BEEN_CORRECTED
Article_XXII_Of_Both_Kinds_in_the_Sacrament
Article_XXIII_Of_the_Marriage_of_Priests
Article_XXIV_Of_the_Mass
Article_XXV_Of_Confession
Article_XXVI_Of_the_Distinction_of_Meats
Article_XXVII_Of_Monastic_Vows
Article_XXVIII_Of_Ecclesiastical_Power
Conclusion
The_Apology_of_the_Augsburg_Confession
Title_Page_and_Table_Of_Contents
Introduction
On_Article_I_Of_God
On_Article_II_Of_Original_Sin
On_Article_III_Of_Christ
On_Articles_IV_V_VI_XX_Of_Justification
On_Articles_IV_V_VI_XX_Of_Justification_Part_1
What_is_Justifying_Faith
That_Faith_in_Christ_Justifies
That_We_Obtain_Remission_of_Sins_by_Faith_Alone_in_Christ
On_Love_and_the_Fulfilling_of_the_Law
On_Love_and_the_Fulfilling_of_the_Law
Reply_to_the_Arguments_of_the_Adversaries
Section_1_of_4
Section_2_of_4
Section_3_of_4
Section_4_of_4
On_Articles_VII_and_VIII_Of_the_Church
On_Article_IX_Of_Baptism
On_Article_X_Of_the_Holy_Supper
On_Article_XI_Of_Confession
On_Article_XIIa_Of_Repentance
Section_1_of_2
Section_2_of_2
On_Article_XIIb_Of_Confession_and_Satisfaction
Section_1_of_2
Section_2_of_2
On_Article_XIII_Of_the_Number_and_Use_of_the_Sacraments
On_Article_XIV_Of_Ecclesiastical_Order
On_Article_XV_Of_Human_Traditions_in_the_Church
On_Article_XVI_Of_Political_Order
On_Article_XVII_Of_Christs_Return_to_Judgment
On_Article_XVIII_Of_Free_Will
On_Article_XIX_Of_the_Cause_of_Sin
On_Article_XX_Of_Good_Works
On_Article_XXI_Of_the_Invocation_of_Saints
On_Article_XXII_Of_Both_Kinds_In_the_Lords_Supper
On_Article_XXIII_Of_the_Marriage_of_Priests
On_Article_XXIV_Of_the_Mass
On_Article_XXIV_Of_the_Mass_of_the_Augustana_Part_1
What_a_Sacrifice_Is
What_the_Fathers_Thought_concerning_Sacrifice
Of_the_Use_of_the_Sacrament_and_of_Sacrifice
Of_the_Term_Mass
Of_the_Mass_for_the_Dead
On_Article_XXVII_Of_Monastic_Vows
Section_1_of_2
Section_2_of_2
On_Article_XXVIII_Of_Ecclesiastical_Power
End
The_Smalcald_Articles
Title_Page_and_Table_Of_Contents
Preface_of_Dr_Martin_Luther
The_First_Part
The_Second_Part
Article_I_The_Chief_Article
Article_II_Of_the_Mass
Of_the_Mass_Part_1
Of_the_Invocation_of_Saints
Article_III_Of_Chapters_and_Cloisters
Article_IV_Of_the_Papacy
The_Third_Part
Article_I_Of_Sin
Article_II_Of_the_Law
Article_III_Repentance
Introduction
Of_the_False_Repentance_of_the_Papists
Article_IV_Of_the_Gospel
Article_V_Of_Baptism
Article_VI_Of_the_Sacrament_of_the_Altar
Article_VII_Of_the_Keys
Article_VIII_Of_Confession
Article_IX_Excommunication
Article_X_Of_Ordination_and_the_Call
Article_XI_Of_the_Marriage_of_Priests
Article_XII_Of_the_Church
Article_XIII_How_One_is_Justified_before_God_and_of_Good_Works
Article_XIV_Of_Monastic_Vows
Article_XV_Of_Human_Traditions
Subscribers
A_Treatise_on_the_Power_and_Primacy_of_the_Pope
Title_Page
Part_1
Of_the_Power_and_Jurisdiction_of_Bishops
DOCTORS_AND_PREACHERS_Who_Subscribed_the_Augsburg_Confession_and_Apology_A_D_1537
Luthers_Small_Catechism
Title_Page
Preface
The_Ten_Commandments
The_Creed
The_Lords_Prayer
The_Sacrament_of_Holy_Baptism
Confession
The_Sacrament_of_the_Altar
Daily_Prayers
Table_of_Duties
Christian_Questions_with_Their_Answers
Luthers_Large_Catechism
Title_Page
Translators_Introduction
Short_Preface_of_Dr_Martin_Luther
The_Ten_Commandments
The_First_Commandment
The_Second_Commandment
The_Third_Commandment
The_Fourth_Commandment
The_Fifth_Commandment
The_Sixth_Commandment
The_Seventh_Commandment
The_Eighth_Commandment
The_Ninth_and_Tenth_Commandment
Conclusion_of_The_Ten_Commandments
The_Creed
Article_I
Article_II
Article_III
The_Lords_Prayer
Introduction
The_First_Petition
The_Second_Petition
The_Third_Petition
The_Fourth_Petition
The_Fifth_Petition
The_Sixth_Petition
The_Seventh_Petition
Baptism
The_Sacrament_of_the_Altar
The_Formula_of_Concord
Title_Page
Part_First_Epitome
Title_Page_and_Table_of_Contents
Comprehensive_Summary_Rule_and_Norm
I_Original_Sin
II_Free_Will
III_The_Righteousness_of_Faith_Before_God
IV_Good_Works
V_Law_and_Gospel
VI_The_Third_Use_of_the_Law
VII_The_Lords_Supper
VIII_The_Person_of_Christ
IX_The_Descent_of_Christ_Into_Hell
X_Church_Rites_Adiaphora
XI_Election
End_Of_Articles
XII_Other_Heresies_and_Sects
Introduction
Anabaptists
Schwenkfeldians
New_Arians
Anti_Trinitarians
Part_Second_Solid_Declaration
Title_Page_and_Table_of_Contents
Preface
Rule_and_Norm
Original_Sin
Free_Will
Part_1_of_2
Part_2_of_2
The_Righteousness_of_Faith
Part_1_of_2
Part_2_of_2
Good_Works
Law_and_Gospel
The_Third_Use_of_the_Law
The_Holy_Supper
Part_1_of_3_Introduction_and_Status_Controversiae
Part_2_of_3
Part_3_of_3
The_Person_of_Christ
Part_1_of_2
Part_2_of_2
Christs_Descent_into_Hell
Church_Rites_Adiaphora
Election
Part_1_of_2
Part_2_of_2
Other_Sects
Introduction
Anabaptists
Schwenckfeldians
New_Arians
Anti_Trinitarians
Conclusion
Appendix_A_Catalog_of_Testimonies
Introduction_to_Testimonies
Testimonies_I
Testimonies_II
Testimonies_III
Testimonies_IV
Testimonies_V
Testimonies_VI
Testimonies_VII
Testimonies_VIII
Testimonies_IX
Testimonies_X
Appendix_An_Exhortation_to_Confession
Title_Page
A_Brief_Admonition_To_Confession
Appendix_The_Saxon_Visitation_Articles
Title_Page
Article_I_Of_the_Holy_Supper
Article_II_Of_the_Person_of_Christ
Article_III_Of_Holy_Baptism
Article_IV_Of_Predestination_and_the_Eternal_Providence_of_God
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Holy_Supper
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Person_of_Christ
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Holy_Baptism
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Predestination_and_the_Providence_of_God
Context_Document_95_Theses_of_Martin_Luther
Title_Page
95_Theses
Refuted_Document_Johann_Ecks_404_Theses
Title_Page
Editors_Introduction
Translators_Introduction
Cover_Letter
Theses
Context_Document_To_All_the_Clergy_Assembled_in_Augsburg_at_the_Diet
Title_Page
Introduction
Concerning_Indulgences
Concerning_Confessionals
Concerning_Confession
Concerning_Penance
Concerning_The_Sale_of_Masses_or_Private_Masses
On_the_Ban
On_Two_Kinds_in_the_Sacrament
On_the_Unmarried_State
Other_Subjects
Conclusion
Refuted_Document_Confutatio_Pontifica
Title_Page
Introduction
Part_1
To_Article_I
To_Article_II_Disputation_I
To_Article_III
To_Article_IV_Disputation_II
To_Article_V_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VI_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VII_Disputation_IV
To_Article_VIII_Disputation_IV
To_Article_IX
To_Article_X
To_Article_XI
To_Article_XII_Disputation_V_Repentance_And_VI_Confession_And_Satisfaction
To_Article_XIII_Disputation_VII
To_Article_XIV
To_Article_XV_Disputation_VIII
To_Article_XVI
To_Article_XVII
To_Article_XVIII
To_Article_XIX
To_Article_XX_Disputation_II
To_Article_XXI_Disputation_IX
Part_2_Reply_to_the_Second_Part_of_the_Confession
I_Of_the_Lay_Communion_under_One_Form_To_Article_XXII_Disputation_X
II_Of_the_Marriage_of_Priests_To_Article_XXIII_Disputation_XI
III_Of_the_Mass_To_Article_XXIV_Disputation_XII
IV_Of_Confession_To_Article_XXV
V_Of_the_Distinction_of_Meats_To_Article_XXVI
VI_Of_Monastic_Vows_To_Article_XXVII_Disputation_XIII
VII_Of_Ecclesiastical_Power_Disputation_XIV
Conclusion
Refuted_Document_Consenus_Tigurinus
Title_Page
Introduction
Text
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