CovenantInBlood said: Will you say then that the divine nature of Christ is therefore finite, physical, and that it needed to grow in wisdom, even as the human nature?
The attributes of the one nature never become the attributes of the other nature. The following summary gives the correct doctrine of the hypostatic union.
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Formula of Concord, Epitome, To explain this controversy, and settle it according to the guidance [analogy] of our Christian faith, our doctrine, faith, and confession is as follows:
5] 1. That the divine and human natures in Christ are personally united, so that there are not two Christs, one the Son of God, the other the Son of man, but that one and the same is the Son of God and Son of man, Luke 1, 35; Rom. 9, 5.
6] 2. We believe, teach, and confess that the divine and human natures are not mingled into one substance, nor the one changed into the other, but that each retains its own essential properties, which [can] never become the properties of the other nature.
7] 3. The properties of the divine nature are: to be almighty, eternal, infinite, and to be, according to the property of its nature and its natural essence, of itself, everywhere present, to know everything, etc.; which never become properties of the human nature.
8] 4. The properties of the human nature are: 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, thirst, cold, heat, and the like; which never become properties of the divine nature.
9] 5. As the two natures are united personally, i. e., in one person, we believe, teach, and confess that this union is not such a copulation and connection that neither nature has anything in common with the other personally, i.e . because of the personal union, as when two boards are glued together, where neither gives anything to the other or takes anything from the other. But here is the highest communion, which God truly has with the [assumed] man, from which personal union, and the highest and ineffable communion resulting therefrom, there flows everything human that is said and believed concerning God, and everything divine that is said and believed concerning the man Christ; as the ancient teachers of the Church explained this union and communion of the natures by the illustration of iron glowing with fire, and also by the union of body and soul in man.
10] 6. Hence we believe, teach, and confess that God is man and man is God, which could not be if the divine and human natures had in deed and truth absolutely no communion with one another.
11] For how could the man, the son of Mary, in truth be called or be God, or the Son of God the Most High, if His humanity were not personally united with the Son of God, and He thus had realiter, that is, in deed and truth, nothing in common with Him except only the name of God?
12] 7. Hence we believe, teach, and confess that Mary conceived and bore not a mere man and no more, but the true Son of God; therefore she also is rightly called and truly is the mother of God.
13] 8. Hence we also believe, teach, and confess that it was not a mere man who suffered, died, was buried, descended to hell, arose from the dead, ascended into heaven, and was raised to the majesty and almighty power of God for us, but a man whose human nature has such a profound [close], ineffable union and communion with the Son of God that it is [has become] one person with Him.
14] 9. Therefore the Son of God truly suffered for us, however, according to the property of the human nature which He assumed into the unity of His divine person and made His own, so that He might be able to suffer and be our High Priest for our reconciliation with God, as it is written 1 Cor. 2, 8: They have crucfied the Lord of glory. And Acts 20, 28: We are purchased with God's blood.
15] 10. Hence we believe, teach, and confess that the Son of Man is realiter, that is, in deed and truth, exalted according to His human nature to the right hand of the almighty majesty and power of God, because He [that man] was assumed into God when He was conceived of the Holy Ghost in His mother's womb, and His human nature was personally united with the Son of the Highest.
16] 11. This majesty He [Christ] always had according to the personal union, and yet He abstained from it in the state of His humiliation, and on this account truly increased in all wisdom and favor with God and men; therefore He exercised this majesty, not always, but when [as often as] it pleased Him, until after His resurrection He entirely laid aside the form of a servant, but not the [human] nature, and was established in the full use, manifestation, and declaration of the divine majesty, and thus entered into His glory, Phil. 2, 6ff , so that now not only as God, but also as man He knows all things, can do all things, is present with all creatures, and has under His feet and in His hands everything that is in heaven and on earth and under the earth, as He Himself testifies Matt. 28, 18; John 13, 3: All power is given unto Me in heaven and in earth. And St. Paul says Eph. 4, 10: He ascended up far above all heavens, that He might fill all things. And this His power, He, being present, can exercise everywhere, and to Him everything is possible and everything is known.
17] 12. Hence He also is able and it is very easy for Him to impart, as one who is present, His true body and blood in the Holy Supper, not according to the mode or property of the human nature, but according to the mode and property of the right hand of God, as Dr. Luther says in accordance with our Christian faith for children, which presence (of Christ in the Holy Supper] is not [physical or] earthly, nor Capernaitic; nevertheless it is true and substantial, as the words of His testament read: This is, is, is My body, etc.
18] By this our doctrine, faith, and confession the person of Christ is not divided, as it was by Nestorius, who denied the communicatio idiomatum, that is, the true communion of the properties of both natures in Christ, and thus divided the person, as Luther has explained in his book Concerning Councils. Neither are the natures together with their properties confounded with one another [or mingled] into one essence (as Eutyches erred); nor is the human nature in the person of Christ denied or annihilated; nor is either nature changed into the other; but Christ is and remains to all eternity God and man in one undivided person, which, next to the Holy Trinity, is, as the Apostle testifies, 1 Tim. 3, 16, the highest mystery, upon which our only consolation, life, and salvation depends.
