33b. Continuation.

assumed the exercise of the divine majesty. Cf., on that subject, the topic of the “States of Christ.” [21] Scriptural Proofs — Majesty is imparted to the human nature: Mat 11:27; Luk 1:33; John 3:13; John 6:62; Php 2:6; Heb 2:7. The sitting of Christ, the man, at the right hand of Majesty, Mat 26:64; Mark 14:62; Luk 22:69; Rom 8:34; Eph 1:20; Heb 7:26; Heb 8:1. Omnipotence, Mat 28:18; Php 3:21. Omniscience, Col 1:19; Col 2:3, Col 2:9. Omnipresence, Mat 18:20; Mat 28:20; Eph 1:23; Eph 4:10. Power to quicken, John 6:51; 1Co 15:21, 1Co 15:45. Power to judge, Mat 16:27; John 5:27; Acts 17:31. [22] FORM. CONC. (Sol. Dec., VIII, 46): “With respect to the functions of Christ’s office, the person does not act and operate in, or with one, or through one nature alone, but rather in, with, according to and through both natures; or, as the Council of Chalcedon declares, one nature effects and works, with impartation of the other, that which is peculiar to each. Therefore Christ is our Mediator, Redeemer, King, etc., not merely according to one nature, whether the divine or the human, but according to both natures.” GRH. (III, 555): “The Son of God took upon Himself human nature, for the purpose of performing in, with, and through it, the work of redemption, and the functions of the mediatorial office, 1Jn 3:8, etc. Hence in the works of His office, He acts not only as God, nor only as man, but as God-man; and, what is the same, the two natures in Christ, in the works of the office, do not act separately, but conjointly. From unity of person follows unity in official act.” HOLL. (726): “The remote basis of this impartation is unity of person, and the intimate communion of the divine nature in Christ. The proximate basis is the communicatio idiomatum of the first and second genus.” [23] CHMN. (de duab. nat., 85): “When one nature in Christ does that which is peculiar to it, or, when Christ does anything, according to the property of one nature, in that action or suffering the other nature is not unemployed, so as to do either nothing or something else; but, what is a peculiarity of the one nature is effected and performed in Christ with impartation of the other nature, that difference being observed which is peculiar to each. Therefore, when Christ, according to His human nature, suffers and dies, this also occurs with impartation to the other nature, not so that the divine nature in Him also suffers and dies, for this is peculiar to the human nature, but because the divine nature of Christ is personally present with the nature suffering, and wills the suffering of its human nature, does not avert it, but permits its humanity to suffer and die, strengthens and sustains it so that it can bear the immense weight of the sin of the world and of the entire wrath of God, and renders these sufferings precious to God and saving to the world.” [24] CHMN. (de duab. nat., 85): “Because the offices and blessings of Christ as Saviour are such that, in many or most of them, the human nature in Christ cannot co-operate with its natural or essential properties or operations alone, numberless attributes uperfusika kai parafusika [supernatural and extraordinary] were delivered and imparted to the human nature from its hypostatic union with divinity.” HOLL. (726): “The mode of impartation and mutual confluence consists in this, that the divine nature of the logoß not only performs divine works, but also truly and really appropriates to itself the actions of the assumed flesh; but the human nature, in the office of the Mediator, acts, not only according to its natural strength, but also according to the divine power which it has communicated to it from the personal union.” QUEN. (III, 106): “I say that by means of His person, He appropriates to Himself actions and sufferings of humanity, for it must not be said the divine nature sheds blood, suffers, dies, just as it is said that the human nature quickens, works miracles, governs all things, but God sheds His blood, suffers, dies.” [25] CHMN. (de duab. nat., 86): “The testimonies of Scripture clearly show that the union of the two natures in Christ occurred in order that the work of redemption, atonement, and salvation might be accomplished in, with, and through both natures of Christ. For if redemption, atonement, etc., could have been accomplished by the divine nature alone, or by the human nature alone, the logoß would have in vain descended from Heaven for us men, and for our salvation, and become incarnate man.” GRH. (III, 556): “The human nature indeed could have suffered, died, shed its blood. But the sufferings and bloody death of Christ would have been without a saving result, if the divine nature had not added a price of infinite value to those sufferings and that death, which the Saviour endured for us.” Accordingly, the work of redemption, as well as every individual action of Christ, is considered as one in which both natures in Christ participate. The technical term for this is apotelesma (“a common work, resulting form a communicative and intimate confluence of natures, where the operations of both natures concur to produce this, or the work is divinely-human, because both natures here act unitedly.” QUEN. (III, 105)). Yet as each individual action proceeds, first of all, from one of the two natures, namely, from that one to whose original properties it belongs, the technical term for this is energhma (‘a result peculiar to one nature’). Thus, the shedding of Christ’s blood is an operation of the human nature, for only the human nature has shed blood; the infinite merit which belongs to this blood is an operation of the divine nature. But the atonement for our sins, which has been wrought by means of the shed blood only in view of the fact that both natures have contributed their part thereto, the human nature by shedding it, and the divine nature by giving to the blood its infinite merit, is the work (apotelesma) of both natures. HOLL. (728) further describes the apotelesmata of Christ, as of a twofold order. “The divine nature of the logoß cannot effect some things except by a union with flesh (for example, suffering as a satisfaction, a life-giving death); other things, from His free good pleasure or purpose, He does not will to effect without flesh (for example, miracles).” [26] BR. (478): “The third genus of communicatio idiomatum consists in this, that actions pertaining to the office of Christ do not belong to a nature singly and alone; but they are common to both, inasmuch as each contributes to them that which is its own, and thus each acts with the communication of the other.” QUEN. (III, 209): “The antithesis of the Calvinists, who (1) deny that the communication of the apotelesmata or of official actions can be referred to the communicatio idiomatum. . . . (2) who teach that both natures act their parts by themselves alone, each without participation of the other, and thus that the human nature of Christ is the works of the office only performs human works from its own natural properties, but must altogether be excluded from divine actions. . . . (3) who affirm that the flesh of Christ contributed to the miracles only as a mere and passive (aergon) instrument.” [27] CHMN. (de duab. nat.): “This union of the kingship and priesthood of Messiah was made for the work of redemption, for the sake of us and our salvation. But as redemption had to be made by means of suffering and death, there was need of a human nature. And it pleased God that, for our comfort, in the offices of the kingship, priesthood, and lordship of Christ, our assumed nature should also be employed, and thus the acts (apotelesmata) of Christ’s offices should be accomplished in, with, and through both.” [28] CHMN. (de duab. nat., 81): “For let not exactness be regarded as idle, just as also accurate care in speaking. But let the question, What is the true use of this doctrine? be always in sight. For thus we will be the more inclined to cultivate care in speaking properly, and will be the more easily able to avoid falling into logomachies and quibbles.” . . . B. — OF THE OFFICE OF CHRIST.