Catalogue of Testimonies
Both of Scripture and Orthodox Antiquity

Which show not only What Either has Taught concerning the person and the Divine Majesty of the Human Nature of Our Lord Jesus Christ, Exalted to the Right Hand of God's Omnipotence, but also what form of Speech Either Has Used

by Jakob Andreae (1528-1590)
and Martin Chemnitz (1522-1586)

Translated by Gerhard F. Bente and W. H. T. Dau
Printed in: Gerhard F. Bente et al., ed., Concordia Triglotta
(St. Louis, MO: Concordia, 1921), 1105-49

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152] And that this communication of the divine majesty occurs also in glory, without mingling, annihilation, or denial of the human nature.

153] Matt. 16,27: The Son of Man shall come in the glory of His Father.

154] And Acts 1,11: He shall so come in like manner as ye have seen Him go into heaven.

155] ATHANASIUS, Dialog 5, Of the Trinity (t. 2, f. 257, ed. Colon.): "And according to His good pleasure He renders the humanity perfect above its own nature, and did not prevent its being a rational living being [creature, and a true human nature]."

156] THEOPHYLACT, from Chrysostom, on Matt. 28 (p. 184): "I, previously the condemned nature, being God according to the unconfused union with the Son of God, have received power over all things."

157] CYRIL, lib. 4, cap. 24 (t. 4, p. 377, and 3, f. 783): "He has shown that His entire body is full of the quickening energy of the Spirit, not because it has lost the nature of flesh and been changed into the Spirit, but because, being united with the Spirit, it has acquired the entire power to quicken."

158] The same, Of the Incarnation, cap. 8: In a coal, as an illustration, we can see how God the Word, united indeed to humanity, has transformed the assumed nature into its glory and efficacy. As fire adheres to wood, so has God been united to humanity in a manner that cannot be grasped, conferring upon it also the operation of His nature."

159] THEODORET, Dialog 2 (t. 4, f. 82 and 112): "And accordingly the body of the Lord arose incorruptible and impassible and immortal, and glorified with divine glory, and is worshiped by the heavenly powers. Nevertheless, it is a body, having the former circumscription."

160] The same, in Dialog 3, approves this sentence of Apollinarius: "If the mingling of fire with iron, which shows that iron is fire, so that it does also those things that belong to fire, does not change the nature of the iron, neither, therefore, is the union of God with the body a change of the body, although it furnishes the body with divine operations."

161] DAMASCENUS, lib. 3, cap. 17: "The flesh of the Lord was enriched with divine operations on account of its complete personal union with the Word, in no way having suffered loss with respect to those things that are by nature its own."

162] The same, lib. 2, cap. 22: "For although it (the soul of the Lord) was of a nature that was ignorant of the future, nevertheless, being personally united to God the Word, it had the knowledge of all things, not by grace, but on account of the personal union." And shortly afterwards: "And since in our Lord Jesus Christ the natures are distinct, the natural wills, that is, the powers of will, are also distinct."

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Rev. Robert E. Smith
Walther Library
Concordia Theological Seminary.

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