V. Quod unio personalis fa| V. That the personal union ciat tantum communia nomina makes only common names and et communes titulos. common titles.

VI. Quod phrasis tantum et VI. That it is only a phrase, and modus quidam loquendi sit, cum a certain mode of speaking, when dicitur: Deus est homo, et homo it is said: God is man, and man is est Deus; siquidem Divinitas God; since divinity has nothing nihil cum humanitate, et huma- really, that is, truly and in deed, nitas nihil cum Deitate realiter, common with humanity, and huhoc est, vere et reipsa, commune manity nothing common with Dehabeat.

ity.

VII. Quod tantum sit verba- VII. That it is only a verbal lis, sine re ipsa, idiomatum com- communicatio idiomatum, withmunicatio, cum dicitur: Filium out any corresponding fact, when Dei pro peccatis mundi mortu- it is said: The Son of God has um esse: Filium hominis omni- died for the sins of the world; the potentem factum esse. Son of man has become omnipo

tent.

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

VIII. Quod humana in Christo natura, eo modo, quo est Divinitas, facta sit essentia quædam infinita, et ex hac essentiali, communicata, in humanam naturam effusa, et a Deo separata virtue and property, effused into virtute et proprietate, eo modo, quo divina natura, ubique præsens sit.

human nature and separate from God, it is every where present in like mode and manner with the divine nature.

IX. Quod humana natura di IX. That the human nature has vina, ratione substantiæ atque been made equal to the divine, in essentiæ suæ, vel proprietatum respect of its substance and esdivinarum essentialium, exæqua- sence, or of the essential divine atta sit. tributes.

ne quidem divinæ naturæ est tri- thing that is not to be attributed

buendum.

XI. Quod Christo impossibile sit, propter humanæ naturæ proprietatem, ut simul in pluribus, quam in uno loco, nedum ubique, suo cum corpore esse possit.

even to the divine nature.

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. That the humanity alone

XII. Quod sola humanitas pro nobis passa sit, nosque redemerit, suffered for us and redeemed us; et quod Filius Dei in passione and that the Son of God in the nullam prorsus cum humanitate passion had no communication at (reipsa) communicationem habue- all (in very deed) with the humanrit, perinde ac si id negotium nihil ad ipsum pertinuisset.

ity, even as if that matter had in nowise appertained to him.

XIII. Quod Filius Dei tan- XIII. That the Son of God is tummodo Divinitate sua nobis in present to us on earth in the word, terris, in verbo, sacramentis, in the sacraments, and in all our omnibus denique ærumnis nostris, troubles, only by his divinity, and præsens sit, et quod hæc præsentia that this presence appertains nothprorsus ad humanitatem nihil ing at all to the humanity. For that pertineat. Christo enim, post- Christ, after he had redeemed us quam nos passione et morte sua by his passion and death, had no redemerit, secundum humanita- longer, according to his humanity, tem suam nihil amplius nobis- any concern with us on earth. cum in terris esse negotii.

XIV. That the Son of God, who assumed human nature, henceforth,

XIV. Quod Filius Dei, qui humanam naturam assumsit, jam post depositam servi formam, after having laid aside the form of non omnia opera omnipotentiæ a servant, does not accomplish all suæ, in et cum humanitate sua, the works of his omnipotence in et per eam, efficiat, sed tantum and with his humanity, and by aliqua, et quidem in eo tantum means of it, but only some of them, loco, ubi humana natura est lo- and these only in that place where caliter. the human nature locally is.

XV. That, according to the hu

XV. Quod secundum humanitatem, omnipotentiæ aliarumque manity, he is not at all capable of

proprietatum divinæ naturæ omnipotence and other properties prorsus non sit capax. Idque of the divine nature. And this asserere audent contra expressum they dare to assert against the extestimonium Christi (Matt. xxviii. press testimony of Christ (Matt. 18): 'Mihi data est omnis potes- xxviii. 18): 'All power is given unto tas in cœlo et in terra! Et con- me in heaven and in earth.' And tradicunt Paulo, qui ait (Col. ii. they contradict Paul, who says (Col. 9): 'In ipso inhabitat tota Divi- ii. 9): 'In him dwelleth all the fullnitatis plenitudo corporaliter.' ness of the Godhead bodily.'

XVI. Quod Christo secundum XVI. That to Christ, according humanitatem data quidem sit to the humanity, there is given, inmaxima potestas in cœlo et in deed, the greatest power in heaven terra, videlicet major et amplior, and in earth; that is, a power greatquam omnes angeli et creaturæ er and more ample than all angels acceperint: sed tamen ita, ut and creatures have received, but in cum omnipotentia Dei nullam such wise, nevertheless, that it has habeat communicationem, neque no communication with the omnipomnipotentia illi data sit. Ita- otence of God, nor that omnipotence que mediam quandam potentiam, has been given to him. And so inter omnipotentiam Dei, et in- they feign a certain middle power ter aliarum creaturarum poten-between the omnipotence of God tiam, fingunt, datam Christo se- and the power of other creatures, cundum humanam ejus naturam given to Christ according to his per exaltationem; quæ minor human nature by exaltation; which quidem sit, quam Dei omnipo- is less, indeed, than the omnipotentia, major tamen omnium ali- tence of God, yet greater than the arum creaturarum potestate. power of all other creatures.

XVII. Quod Christo secundum XVII. That to Christ, according spiritum suum humanum certi to his human spirit, certain limits limites positi sint, quantum vi- are appointed as to how much it delicet ipsum scire oporteat, et behooves him to know, and that quod non plus sciat, quam ipsi he knows no more than is suitable conveniat, et ad executionem sui for him, and is necessarily required officii, Judicis nimirum, necessa- for the execution of his office, to rio requiratur. wit, as Judge.

XVIII. Quod Christus ne hodie |

XVIII. That Christ has not even

quidem perfectam habeat cogni- now a perfect knowledge of God tionem Dei, et omnium ipsius and of all his works. Whereas it operum; cum tamen de Christo is written of Christ (Col. ii. 3): 'In scriptum sit (Col. ii. 3): 'In ipso him are hid all the treasures of wisomnes thesauros sapientiæ et sci- dom and knowledge.' entiæ absconditos esse.'

XIX. That to Christ, according

XIX. Quod Christo secundum humanitatis suæ spiritum im- to his human spirit, it is impossipossibile sit scire, quid ab æter- ble to know what has been from no fuerit, quid jam nunc ubique all eternity, what now takes place fiat, et quid in omnem æternita- every where, and what will be to tem sit futurum. all eternity.

XX. Rejicimus etiam damna- XX. We also reject and condemn musque, quod dictum Christi the way in which the saying of (Matt. xxviii. 18): Mihi data Christ (Matt. xxviii. 18), 'All power est omnis potestas in cœlo et in is given unto me in heaven and in terra;' horribili et blasphema in- earth,' is by some, through a horterpretatione a quibusdam depra- rible and blasphemous interpretavatur in hanc sententiam: quod tion, corruptly wrested to this effect: Christo secundum divinam suam That to Christ, according to his naturam in resurrectione et as- divine nature, there was restored censione ad cœlos iterum resti- again at the resurrection and astuta fuerit omnis potestas in cœlo cension all power in heaven and et in terra, perinde quasi, dum on earth; as if, forsooth, while he in statu humiliationis erat, eam was in the state of humiliation he potestatem, etiam secundum Di- had laid aside and put off that vinitatem, deposuisset et exuisset. power even according to the diHac enim doctrina non modo vine nature. For by this doctrine verba Testamenti Christi falsa not only are the words of the Tesexplicatione pervertuntur: verum tament of Christ perverted by a etiam dudum damnata Aria- false interpretation, but also a way næ hæresi via de novo sternitur, is prepared anew for the long-since ut tandem æterna Christi Divi- condemned Arian heresy; so that nitas negetur, et Christus totus, at length the eternal divinity of quantus est, una cum salute no- Christ will be denied, and all there stra amittatur, nisi huic impia is of Christ, together with our sal

doctrinæ ex solidis Verbi Dei et vation, will be lost, unless this un

There has been a dispute touch

Disceptatum fuit super hoc articulo inter quosdam theolo- ing this article among certain digos, qui Augustanam Confessio- vines who profess the Augsburg nem profitentur: quando et quo- Confession: when and how our modo Dominus noster Jesus Lord Jesus Christ, as our Catholic Christus, ut testatur fides nostra faith attests, descended into hell? Catholica, ad inferos descenderit, whether this came to pass bean id ante, vel post mortem ejus fore or after his death? Morefactum sit. Præterea quæsitum over, it has been asked whether fuit, num anima tantum, an di- he descended in soul only or in vinitate sola, an vero anima et divinity only, or indeed in soul corpore descenderit, idque an spi- and body, and whether this came ritualiter, an vero corporaliter to pass spiritually or corporally? sit factum. Disputatum etiam It has also been disputed whether est, num hic articulus ad passio- this article is to be referred to the nem, an verum ad gloriosam vic-passion, or to the glorious victory toriam et triumphum Christi sit and triumph of Christ.

referendus.

Now, inasmuch as this article of

Cum autem hic fidei nostræ articulus, sicut et præcedens, ne- our faith, as also the foregoing, can que sensibus neque ratione nostra be comprehended neither by our comprehendi queat, sola autem senses nor by our reason, but is to fide acceptandus sit: unanimi be received by faith alone, we have consensu consulimus, de hac re by unanimous consent agreed that non esse disputandum, sed quam this matter should not be disputed simplicissime hunc articulum cre- about, but should be believed and dendum et docendum esse. Atque taught as simply as possible. And