alteram mutatur: sed Christus verus Deus et homo in una indivisa persona est, permanetque in omnem æternitatem. Hoc post illud Trinitatis summum est mysterium, ut Apostolus (1 Tim. iii. 16) testatur, in quo solo tota nostra consolatio, vita et salus posita est. is and abides to all eternity true God and man in one undivided person. Next to the mystery of the Trinity this is the chiefest mystery, as the Apostle bears witness (1 Tim. iii. 16); on which alone all our consolation, life, and salvation depend. Negativa. Negative. Contrariæ et falsæ doctrinæ de persona Christi rejectio. Rejection of contrary and false doctrine touching the person of Christ. Repudiamus igitur atque damnamus omnes erroneos, quos jam recitabimus, articulos, eo quod Verbo Dei et sinceræ fidei nostræ Christianæ repugnent, cum videlicet sequentes errores docentur: We repudiate, therefore, and condemn all the erroneous articles which we will now recount, inasmuch as they are opposed to the Word of God and to our sound Christian faith--the errors following, to wit: I. Quod Deus et homo in Christo non constituant unam personam, sed quod alius sit Dei Filius, et alius hominis Filius, ut Nestorius deliravit. I. That God and man do not constitute one person in Christ, but that the Son of God is one and the Son of Man another, as Nestorius insanely feigned. II. Quod divina et humana naturæ in unam essentiam commixtæ sint, et humana natura in Deitatem mutata sit, ut Eutyches furenter dixit. II. That the divine and human natures are commingled into one essence, and the human nature is changed into Deity, as Eutyches has madly affirmed. III. Quod Christus non sit verus, naturalis et æternus Deus, ut Arius blasphemavit. III. That Christ is not true, natural, and eternal God, as Arius blasphemously declared. IV. Quod Christus non veram humanam naturam anima rationali et corpore constantem habuerit, ut Marcion finxit. IV. That Christ did not have a true human nature, consisting of a rational soul and of a body, as Marcion feigned.
V. Quod unio personalis faciat tantum communia nomina et communes titulos. V. That the personal union makes only common names and common titles. VI. Quod phrasis tantum et modus quidam loquendi sit, cum dicitur: Deus est homo, et homo ed Deus; siquidem Divinitas nihil cum humanitate, et humanitas nihil cum Deitate realiter, hoc est, vere et reipsa, commune habeat. VI. That it is only a phrase, and a certain mode of speaking, when it is said: God is man, and man is God; since divinity has nothing really, that is, truly and in deed, common with humanity, and humanity nothing common with Deity. VII. Quod tantum, sit verbalis, sine re ipsa, idiomatum communicatio, cum dicitur: Filium Dei pro peccatis mundi mortuum esse: Filium hominis omnipotentem factum esse. VII. That it is only a verbal communicatio idiomatum, without any corresponding fact, when it is said: The Son of God has died for the sins of the world; the Son of man has become omnipotent. VIII. Quod humana in Christo natura, eo modo, quo est Divinitas, facta sit essentia quædam infinita, et ex hoc essentiali, communicata, in humanam naturam effusa, et a Deo separata virtute et proprietate, eo modo, quo divina natura, ubique præsens sit. VIII. That the human nature in Christ has become a certain infinite essence, in the same way in which the divinity is one, and that from this essential, communicated virtue and property, effused into human nature and separate from God, it is every where present in like mode and manner with the divine nature. IX. Quod humana natura divinæ, ratione substantiæ, atque essentiæ suæ, vel proprietatum divinarum essentialium, exæquata sit. IX. That the human nature has been made equal to the divine, in respect of its substance and essence, or of the essential divine attributes. X. Quod humana natura in Christo in omnia loca coeli et terræ localiter expansa sit; quod X. That the human nature in Christ is locally spread out into all places of heaven and earth; some
ne quidem divinæ naturae, est tribuendum. thing that is not to be attributed even to the divine nature. XI. Quod Christo impossibile sit, propter humanæ naturæ proprietatem, ut simul in pluribus, quam in uno loco, nedum ubique, suo cum corpore esse possit. XI. That it is impossible for Christ, on account of the propriety of his human nature, to be in more places than one, not to say every where, with his body. XII. Quod sola humanitas pro nobis passa sit, nosque redemerit, et quod Filius Dei in passions nullam prorsus cum humanitate (reipsa) communicationem habuerit, perinde ac si id negotium nihil ad ipsum pertinuisset. XII. That the humanity alone suffered for us and redeemed us; and that the Son of God in the passion had no communication at all (in very deed) with the humanity, even as if that matter had in nowise appertained to him. XIII. Quod Filius Dei tantummodo Divinitate sua nobis in terris, in verbo, sacramentis, in omnibus denique ærumnis nostris, præsens sit, et quod hæc præsentia prorsus ad humanitatem nihil pertineat. Christo enim, postquam, nos passione et morte sua redemerit, secundum humanitatem suam nihil amplius nobiscum in terris esse negotii. XIII. That the Son of God is present to us on earth in the word, the sacraments, and in all our troubles, only by his divinity, and that this presence appertains nothing at all to the humanity. For that Christ, after he had redeemed us by his passion and death, had no longer, according to his humanity, any concern with us on earth. XIV. Quod Filius Dei, qui humanam naturam assumsit, jam post depositam servi formam, non omnia opera omnipotentiæ suæ, in et cum humanitate sua, et per eam, efficiat, sed tantum aliqua, et quidem in eo tantum loco, ubi humana natura est localiter. XIV. That the Son of God, who assumed human nature, henceforth, after having laid aside the form of a servant, does not accomplish all the works of his omnipotence in and with his humanity, and by means of it, but only some of them, and these only in that place where the human nature locally is. XV. Quod secundum humanitatem, omnipotentiæ aliarumque XV. That, according to the humanity, he is not at all capable of
proprietatum divinæ naturæ prorsus non sit capax. Idque asserere audent contra expressum testimonium Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra.' Et contradicunt Paulo, qui ait (Col. ii. 9): 'In ipso inhabitat tota Divinitatis plenitudo corporaliter.' omnipotence and other properties of the divine nature. And this they dare to assert against the express testimony of Christ (Matt. xxviii. 18): 'All power is given unto me in heaven and in earth.' And they contradict Paul, who says (Col. ii. 9): 'In him dwelleth all the fullness of the Godhead bodily.' XVI. Quod Christo secundum humanitatem data quidem sit maxima potestas in coelo et in terra, videlicet major et amplior, quam omnes angeli et creaturæ acceperint: sed tamen ita, ut cum omnipotentia Dei nullam habeat communicationem, neque omnipotentia illi data sit. Itaque mediam quandam potentiam, inter omnipotentiam Dei, et inter aliarum creaturarum potentiam., fingunt, datam Christo secundum humanam ejus naturam per exaltationem; quæ minor quidem sit, quam Dei omnipotentia, major tamen omnium aliarum. creaturarum potestate. XVI. That to Christ, according to the humanity, there is given, indeed, the greatest power in heaven and in earth; that is, a power greater and more ample than all angels and creatures have received, but in such wise, nevertheless, that it has no communication with the omnipotence of God, nor that omnipotence has been given to him. And so they feign a certain middle power between the omnipotence of God and the power of other creatures, given to Christ according to his human nature by exaltation; which is less, indeed, than the omnipotence of God, yet greater than the power of all other creatures. XVII. Quod Christo secundum spiritum suum humanum certi limites positi sint, quantum videlicet ipsum scire oporteat, et quod non plus sciat, quam ipsi conveniat, et ad executionem sui officii, Judicis nimirum, necessario requiratur. XVII. That to Christ, according to his human spirit, certain limits are appointed as to how much it behooves him to know, and that he knows no more than is suitable for him, and is necessarily required for the execution of his office, to wit, as Judge. XVIII. Quod Christus ne hodie XVIII. That Christ has not even
quidem perfectam habeat cognitionem Dei, et omnium ipsius operum y cum tamen de Christo scriptum sit (Col. ii. 3): 'In ipso omnes thesauros sapientiæ et scientiæ absconditos esse.' now a perfect knowledge of God and of all his works. Whereas it is written of Christ (Col. ii. 3): 'In him are hid all the treasures of wisdom and knowledge.' XIX. Quod Christo secundum humanitatis suæ spiritum impossibile sit scire, quid ab æterno fuerit, quid jam nunc ubique fiat, et quid in omnem æternitatem sit futurum. XIX. That to Christ, according to his human spirit, it is impossible to know what has been from all eternity, what now takes place every where, and what will be to all eternity. XX. Rejicimus etiam damnamusque, quod dictum Christi (Matt. xxviii. 18): 'Mihi data est omnis potestas in coelo et in terra;' horribili et blasphema interpretatione a quibusdam depravatur in hanc sententiam: quod Christo secundum divinam suam naturam in resurrectione et ascensione ad coelos iterum restituta fuerit omnis potestas in coelo et in terra, perinde quasi, dum in statu humiliationis erat, eam potestatem, etiam secundum, Divinitatem, deposuisset et exuisset. Hac enim doctrina non modo verba Testamenti Christi falsa explicatione pervertuntur: verum etiam dudum damnatæ Arianæ hæresi via de novo sternitur, ut tandem æterna Christi Divinitas negetur, et Christus totus, quantus est, una cum salute nostra amittatur, nisi huic impiæ XX. We also reject and condemn the way in which the saying of Christ (Matt. xxviii. 18), 'All power is given unto me in heaven and in earth,' is by some, through a horrible and blasphemous interpretation, corruptly wrested to this effect: That to Christ, according to his divine nature, there was restored again at the resurrection and ascension all power in heaven and on earth; as if, forsooth, while he was in the state of humiliation he had laid aside and put off that power even according to the divine nature. For by this doctrine not only are the words of the Testament of Christ perverted by a false interpretation, but also away is prepared anew for the long-since condemned Arian heresy; so that at length the eternal divinity of Christ will be denied, and all there is of Christ, together with our salvation,
doctrinæ ex solidis Verbi Dei et fidei nostræ Catholicæ fundamentis constanter contradicatur. will be lost, unless this ungodly doctrine be steadfastly contradicted according to the solid grounds of the Word of God and of our Catholic faith. Art. IX. Art. IX. DE DESCENSU CHRISTI AD INFEROS. OF THE DESCENT OF CHRIST INTO HELL. Status Controversiæ. Statement of the Controversy. Disceptatum fuit super hoc articulo inter quosdam theologos, qui Augustanam Confessionem profitentur: quando et quomodo Dominus noster Jesus Christus, ut testatur fides nostra Catholica, ad inferos descenderit, an id ante, vel post mortem ejus factum sit. Præterea quæsitum fuit, num anima tantum, an divinitate sola, an vero anima et corpore descenderit, idque an spiritualiter, an vero corporaliter sit factum. Disputatum etiam est, num hic articulus ad passionem, an verum ad gloriosam victoriam et triumphum Christi sit referendus. There has been a dispute touching this article among certain divines who profess the Augsburg Confession: when and how our Lord Jesus Christ, as our Catholic faith attests, descended into hell? whether this came to pass before or after his death? Moreover, it has been asked whether he descended in soul only or in divinity only, or indeed in soul and body, and whether this came to pass spiritually or corporally? It has also been disputed whether this article is to be referred to the passion, or to the glorious victory and triumph of Christ. Cum autem hic fidei nostræ articulus, sicut et præcedens, neque sensibus neque ratione nostra comprehendi queat, sola autem fide acceptandus sit: unanimi consensu consulimus, de hac re non esse disputandum, sed quam simplicissime hunc articulum credendum et docendum esse. Atque Now, inasmuch as this article of our faith, as also the foregoing, can be comprehended neither by our senses nor by our reason, but is to be received by faith alone, we have by unanimous consent agreed that this matter should not be disputed about, but should be believed and taught as simply as possible. And