Repetitio et Dilvcidior Explicatio Consensvs Veteris Orthodoxae Catholicaeque Christi Ecclesiae in doctrina prophetica & apostolica, de inconfusis proprietatibus naturarum Christi Domini, in vna indiuisa persona permanentibus adeoque de veritate carnis Christi ad dexteram Dei patris, in coelo sedentis & non ubique praesentis

REPETITION AND CLEARER EXPLANATION.

or substance: and the ancients called nature essence and substance. Therefore, orthodox Doctors called the natures the substances themselves subsisting in Christ, and [those substances] distinct and differing by their properties or conditions, namely, the divinity which assumes, and the humanity which is assumed. The Greeks called these idiomata properties. Nor are there lacking those who understand by property the truth, that is to say, that which a thing truly is by its own nature. Now, the properties of the divine nature are those which exist in its essence and properly belong to it, and they are altogether such conditions by which it differs from the human nature, as are: being eternal, uncreated, immense, contained by no place, or circumscribed, but being everywhere, omnipotent, omniscient, immortal. And certainly, to be everywhere is so proper to the divine nature that it is common to no creature, whether bodily or spiritual. On the other hand, the properties of the human nature, by which it differs from the divine, are: to be created, finite, or circumscribed by place, passible, mortal, and other things of this kind.

Properties of the divine and human nature.

Distinction of the properties of human nature.

But they distinguish elegantly and correctly between the properties or conditions of the human nature itself. For they say that some are, from the very origin and condition itself, substances given by God [which] exist in the human body, and necessarily follow the substance itself, nor are they separated from it, such as all the faculties of the soul and