7. But by the side of this timeless and ineffable generation of the Only-begotten, which transcends the perception of human understanding, we taught as well the mystery of God born to be man from the womb of the Virgin, shewing how according to the plan of the Incarnation, when He emptied Himself of the form of God and took the form of a servant, the weakness of the assumed humanity did not weaken the divine nature, but that Divine power was imparted to humanity without the virtue of divinity being lost in the human form. For when God was born to be man the purpose was not that the Godhead should be lost, but that, the Godhead remaining, man should be born to be God. Thus Emmanuel is His name, which is God with us596    St. Matt. i. 23., that God might not be lowered to the level of man, but man raised to that of God. Nor, when He asks that He may be glorified597    St. John xvii. 5., is it in any way a glorifying of His divine nature, but of the lower nature He assumed: for He asks for that glory which He had with God before the world was made.

7. Quid de temporali.---Atque hanc quidem et intemporalem, et inenarrabilem, et omnem humanae intelligentiae sensum excedentem Unigeniti generationem praedicantes, nati quoque in hominem ex partu Virginis Dei sacramentum docuimus: demonstrantes secundum 325 dispensationem carnis assumptae, tum cum se ex forma Dei evacuans formam servi accepit, infirmitatem habitus humani Dei non infirmasse naturam, sed salva divinitatis in homine virtute acquisitam esse Dei ad hominem potestatem. Namque cum in hominem Deus natus sit; non idcirco natus est, ne non Deus maneret, sed ut manente Deo homo natus in Deum sit. Nam et Emmanuel nomen ejus est (Matth. I, 23), quod est nobiscum Deus: ut non defectio Dei ad hominem sit, 0348B sed hominis profectus ad Deum sit (Joan. XVII, 5). Vel cum glorificari se rogat, non utique naturae Dei, sed assumptioni humilitatis hoc proficit. Nam hanc gloriam postulat, quam ante constitutionem mundi apud Deum habuit.