40. In His body, the same body though now made glorious, He reigns until the authorities are abolished, death conquered, and His enemies subdued. This distinction is carefully preserved by the Apostle: the authorities and powers are abolished, the enemies are subjected789    1 Cor. xv. 24, 25.. Then, when they are subjected, He, that is the Lord, shall be subjected to Him that subjecteth all things to Himself, that God may be all in all790    Ib. 28., the nature of the Father’s divinity imposing itself upon the nature of our body which was assumed. It is thus that God shall be all in all: according to the Dispensation He becomes by His Godhead and His manhood the Mediator between men and God, and so by the Dispensation He acquires the nature of flesh, and by the subjection shall obtain the nature of God in all things, so as to be God not in part, but wholly and entirely. The end of the subjection is then simply that God may be all in all, that no trace of the nature of His earthly body may remain in Him. Although before this time the two were combined within Him, He must now become God only; not, however, by casting off the body, but by translating it through subjection; not by losing it through dissolutions, but by transfiguring it in glory: adding humanity to His divinity, not divesting Himself of divinity by His humanity. And He is subjected, not that He may cease to be, but that God may be all in all, having, in the mystery of the subjection, to continue to be that which He no longer is791    The humanity is eternal, although He is no longer man., not having by dissolution to be robbed of Himself, that is, to be deprived of His being.

40. Subjectionis Christi causa, ut sit Deus omnia in omnibus. Qui id fiat.---Regnat autem in hoc eodem glorioso jam suo corpore, donec evacuatis magistratibus, et morte devicta subjiciat sibi inimicos. Et quidem ab Apostolo servatus hic modus est, ut magistratibus et potestatibus evacuatio, inimicis vero subjectio deputaretur. Quibus subjectis, subjicietur subjicienti sibi omnia, Dominus scilicet, ut sit Deus omnia in omnibus (I Cor. XV, 28), naturae assumpti corporis nostri natura paternae divinitatis invecta. Per id enim erit omnia in omnibus Deus, 0425B quia secundum dispensationem ex Deo et homine hominum Deique Mediator, habens in se ex dispensatione quod carnis est, adepturus in omnibus ex subjectione quod Dei est, ne ex parte Deus sit, sed Deus totus. Non alia itaque subjectionis causa est, quam ut omnia in omnibus Deus sit, nulla ex parte terreni in eo corporis residente natura, ut ante in se duos continens, nunc Deus tantum sit; non abjecto corpore, sed ex subjectione translato; neque per defectionem abolito, sed ex clarificatione mutato; acquirens sibi Deo potius hominem, quam Deum per hominem amittens. Subjectus vero ob id, non ut non sit, sed ut omnia in omnibus Deus sit; habens in sacramento subjectionis esse ac manere 0426A quod 400 non est, non habens in defectione ita se carere, ne non sit.