Chapter XI.—And Indeed that Christ Was Not Only Man, But God Also; That Even as He Was the Son of Man, So Also He Was the Son of God.

But lest, from the fact of asserting that our Lord Jesus Christ, the Son of God, the Creator, was manifested in the substance of the true body, we should seem either to have given assent to other heretics, who in this place maintain that He is man only and alone, and therefore desire to prove that He was a man bare and solitary; and lest we should seem to have afforded them any ground for objecting, we do not so express doctrine concerning the substance of His body, as to say that He is only and alone man, but so as to maintain, by the association of the divinity of the Word in that very materiality, that He was also God according to the Scriptures. For there is a great risk of saying that the Saviour of the human race was only man; that the Lord of all, and the Chief of the world, to whom all things were delivered, and all things were granted by His Father, by whom all things were ordained, all things were created, all things were arranged, the King of all ages and times, the Prince of all the angels, before whom there is none but the Father, was only man, and denying to Him divine authority in these things. For this contempt of the heretics will recoil also upon God the Father, if God the Father could not beget God the Son.  But, moreover, no blindness of the heretics shall prescribe to the truth. Nor, because they maintain one thing in Christ and, do not maintain another, they see one side of Christ and do not see another, shall there be taken away from us that which they do not see for the sake of that which they do. For they regard the weaknesses in Him as if they were a man’s weaknesses, but they do not count the powers as if they were a God’s powers. They keep in mind the infirmities of the flesh, they exclude the powers of the divinity; when if this argument from the infirmities of Christ is of avail to the result of proving Him to be man from His infirmities, the argument of divinity in Him gathered from His powers avails to the result also of asserting Him to be God from His works. For if His sufferings show in Him human frailty, why may not His works assert in Him divine power? For if this should not avail to assert Him to be God from His powers, neither can His sufferings avail to show Him to be man also from them. For whatever principle be adopted on one or the other side, will be found to be maintained.71    Scil. in its alternative. For there will be a risk that He should not be shown to be man from His sufferings, if He could not also be approved as God by His powers. We must not then lean to one side and evade the other side, because any one who should exclude one portion of the truth will never hold the perfect truth. For Scripture as much announces Christ as also God, as it announces God Himself as man. It has as much described Jesus Christ to be man, as moreover it has also described Christ the Lord to be God.  Because it does not set forth Him to be the Son of God only, but also the Son of man; nor does it only say, the Son of man, but it has also been accustomed to speak of Him as the Son of God. So that being of both, He is both, lest if He should be one only, He could not be the other. For as nature itself has prescribed that he must be believed to be a man who is of man, so the same nature prescribes also that He must be believed to be God who is of God; but if he should not also be God when he is of God, no more should he be man although he should be of man. And thus both doctrines would be endangered in one and the other way, by one being convicted to have lost belief in the other. Let them, therefore, who read that Jesus Christ the Son of man is man, read also that this same Jesus is called also God and the Son of God. For in the manner that as man He is of Abraham, so also as God He is before Abraham himself. And in the same manner as He is as man the “Son of David,”72    Matt. xxiii. 42 et seq. so as God He is proclaimed David’s Lord. And in the same manner as He was made as man “under the law,”73    Gal. iv. 4. so as God He is declared to be “Lord of the Sabbath.”74    Luke vi. 5.  And in the same manner as He suffers, as man, the condemnation, so as God He is found to have all judgment of the quick and dead. And in the same manner as He is born as man subsequent to the world, so as God He is manifested to have been before the world. And in the same way as He was begotten as man of the seed of David, so also the world is said to have been ordained by Him as God. And in the same way as He was as man after many, so as God He was before all. And in the same manner as He was as man inferior to others, so as God He was greater than all. And in the same manner as He ascended as man into heaven, so as God He had first descended thence. And in the same manner as He goes as man to the Father, so as the Son in obedience to the Father He shall descend thence.  So if imperfections in Him prove human frailty, majesties in Him affirm divine power. For the risk is, in reading of both, to believe not both, but one of the two. Wherefore as both are read of in Christ, let both be believed; that so finally the faith may be true, being also complete. For if of two principles one gives way in the faith, and the other, and that indeed which is of least importance, be taken up for belief, the rule of truth is thrown into confusion; and that boldness will not confer salvation, but instead of salvation will effect a great risk of death from the overthrow of the faith.

CAPUT XI. Et vero non hominem tantum Christum, sed et Deum: sicuti hominis filium, ita et Dei filium.

Verum ne ex hoc quod Dominum nostrum Jesum Christum Dei Creatoris Filium in substantia veri corporis exhibitum asserimus, aliis haereticis hoc in loco hominem tantum et solum defendentibus, atque ideo hominem illum nudum et solitarium probare cupientibus, aut manus dedisse, aut loquendi materiam commodasse videamur: non sic de substantia corporis 0903C ipsius exprimimus, ut solum tantum hominem illum esse dicamus; sed ut, divinitate sermonis in ipsa concretione permixta, etiam Deum illum secundum Scripturas esse teneamus. Est enim periculum grande, salvatorem generis humani, totius dominum et principem mundi, cui (Matth. XX, 21) a suo Patre omnia tradita sunt et cuncta concessa, per quem instituta sunt universa, creata sunt tota, digesta sunt cuncta, aevorum omnium et temporum regem, Angelorum omnium principem ante quem nihil praeter Patrem, hominem tantummodo dicere, et auctoritatem illi divinam in his abnegare. Haec enim contumelia haereticorum ad ipsum quoque Deum Patrem redundabit, si Deus Pater Filium Deum generare non potuit. Sed enim veritati caecitas haereticorum nulla praescribet. Nec quoniam 0903D in Christo aliquid tenent, aliquid non tenent, alterum vident, alterum non vident, eripietur nobis 0904A illud quod non vident, per illud quod vident. Quasi hominis enim in illo fragilitates considerant, quasi Dei virtutes non computant; infirmitates carnis recolunt, potestates divinitatis excludunt. Quando si probatio haec ex infirmitatibus Christi illuc proficit, ut homo ex infirmitatibus comprobetur; probatio divinitatis in illo collecta ex virtutibus illuc proficiet, ut etiam Deus ex operibus asseratur. Si enim passiones ostendunt in illo humanam fragilitatem, cur opera non asserant in illo divinam potestatem? ne si hoc non profecerit ut Deus ex virtutibus asseratur, nec passiones proficiant ut etiam homo ex ipsis esse monstretur. Quaecumque enim lex in alterutro fuerit posita, invenietur esse suscepta. Periculum enim erit, nec hominem illum ex passionibus ostendi, si non potuerit 0904B etiam Deus ex virtutibus approbari. Non est ergo in unam partem inclinandum, et ab alia parte fugiendum, quoniam nec tenebit perfectam veritatem quisquis aliam veritatis excluserit portionem. Tam enim Scriptura etiam Deum annuntiat Christum, quam etiam hominem ipsum annuntiat Deum; tam hominem descripsit Jesum Christum, quam etiam Deum quoque descripsit Christum Dominum. Quoniam nec Dei tantum illum Filium esse proponit, sed et hominis; nec hominis tantum dicit, sed et Dei referre consuevit: ut dum ex utroque est, utrumque sit; ne si alterum tantum sit, alterum esse non possit. Ut enim praescripsit ipsa natura hominem credendum esse, qui ex homine sit; ita eadem natura praescribit et Deum credendum esse, qui ex Deo sit: ne si non et Deus fuerit, cum ex Deo sit; jam nec homo 0904C sit, licet ex homine fuerit. Et sic in alterutro utrumque periclitetur, dum alterum altero fidem perdidisse convincitur. Qui legunt ergo (Matth. I, 1) hominis filium hominem Christum Jesum, legant hunc eumdem et Deum et Dei Filium nuncupatum. Nam quomodo est, qua homo, ex Abraham; sic est etiam, qua Deus (Joan. VIII, 58), ante ipsum Abraham. Et quomodo, qua homo, filius David (Matth. XXIII, 42, 43, 44); ita Dominus David, qua Deus, nuncupatus est. Et quomodo, qua homo, sub lege factus est (Gal. IV, 4); ita, qua Deus, sabbati Dominus expressus est (Luc. VI, 5). Et quomodo, qua homo, sententiam patitur (Matth. XXVII, 26); sic omne, qua Deus, de vivis et mortuis judicium habere reperitur (Joan. V, 21, 22). Et quomodo post mundum, qua homo, nascitur: sic (Joan. XVII, 5) ante 0904D mundum, qua Deus, fuisse perhibetur. Et quomodo ex semine David (Rom. I, 3), qua homo, genitus est; 0905A sic item per ipsum, qua Deum, mundus dicitur institutus (Joan. I, 10). Et quomodo, qua homo, post multos (ib. 15); sic, qua Deus, ante omnes. Et quomodo caeteris, qua homo, inferior (Isa. LV, 3); sic omnibus, qua Deus, major (Act. X, 36). Et quomodo in coelum, qua homo, ascendit (Joan. VI, 62); sic inde, qua Deus, ante descendit. Et quomodo ad Patrem, qua homo, vadit, (Joan. XIV, 28) sic obediens Patri, qua Filius, inde descensurus est (Act. I, 11). Ita si mediocritates in illo approbant humanam fragilitatem; majestates in illo affirmant divinam potestatem. Periculum est enim, cum utrumque legis, non utrumque, sed alterum credidisse. Ex quo quoniam utrumque in Christo legitur, utrumque credatur; ut fides ita demum vera sit, si et perfecta fuerit. Nam si ex duobus, altero in fide cessante, 0905B unum, et quidem id quod est minus, ad credendum fuerit assumptum; perturbata regula veritatis, temeritas ista non salutem contulerit, sed in vicem salutis de jactura fidei, periculum mortis grande conflaverit.