56. And if you would know what it is to ‘dwell in bodily fashion,’ understand what it is to speak in one that speaks, to be seen in one who is seen, to work in one who works, to be God in God, whole of whole, one of one; and thus learn what is meant by the fulness of God in bodily shape. Remember, too, that the Apostle does not keep silence on the question, whose Godhead it is, which dwells fully in Christ in bodily fashion, for he says, For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity450    Rom. i. 20.. So it is His Godhead that dwells in Christ in bodily fashion, not partially but wholly, not parcelwise but in fulness; and so dwelling that the Two are one, and so one, that the One Who is God does not differ from the Other Who is God: Both so equally divine, as a perfect birth engendered perfect God. And the birth exists thus in its perfection, because the fulness of the Godhead dwells bodily in God born of God.

56. Quae sit habitatio corporalis. Cujus sit.---Et si quaeras quae sit habitatio corporalis; intellige quid sit loqui in loquente, et in viso videri, et in operante operari, et in Deo Deum, et ex toto totum, et ex uno unum: et ita corporalis divinitatis plenitudinem recognosce. Et cujus haec divinitatis corporaliter inhabitans plenitudo sit, memento Apostolum non tacere dicentem: Ea enim, quae invisibilia sunt ejus, a constitutione mundi, per ea quae facta sunt, intellecta conspiciuntur aeterna quoque ejus virtus et divinitas (Rom. I, 20). Hujus itaque divinitas corporalis in Christo est, non ex parte, sed tota; neque portio est, sed plenitudo: ita corporaliter manens, 0278B ut unum sint; ita unum sunt, ut a Deo non differat Deus; ita indifferens a Deo Deus, ut perfectum Deum substituerit perfecta nativitas; ita autem perfecta nativitas subsistat, quia in Deo ex Deo nato corporaliter divinitatis inhabitet plenitudo.