Dialogus de unione personali duarum in Christo naturarum secundum mentem Sacrae Scripturae, Ecclesiae, atque Augustanae Confessionis adversus eos qui genuinam horum sententiam pervertunt

DE VNIONE PERS. DVARVM

is at the right hand of God, which is the very omnipotence and omnipresence of God, from which the human nature is not separated for even a moment: it must necessarily follow that where the right hand of God is, there also the human nature of Christ exists. And unless a real bestowal of all divine properties upon the man Christ is posited, Christ will not be more excellent than other holy men, in whom God also dwells and imparts certain gifts, yet their natures are not removed in essence, nor are their properties confounded. Each of these points is proven by the sayings of Holy Scripture: Matthew 28:18. All power is given unto me. John 1:16. Of his fullness have we all received. John 1:14. The Word was made flesh. Ephesians 1:20. He was set at the right hand of God. Colossians 2:9. In him dwells all the fullness of the godhead bodily. Philippians 2:6. Who being in the form of God, etc. Psalm 8:7. You have put all things under his feet. From this, therefore, it is manifest that our Lord Jesus Christ, even according to his human nature, is omnipotent, omniscient, omnipresent, etc., on account of the personal union.

ORTH. But we deny that omnipotence and omnipresence follow from the personal union of the flesh of Christ, and we absolutely reject this definition of yours of the personal union as being true and conformable to Holy Scripture and to the doctrine comprised in the Augsburg Confession. What delusions and errors are contained in this definition of yours regarding the personal union, we shall see hereafter, when I have set forth the true sentiment concerning the incarnation of the Son of God, which I will oppose to yours. For the personal union is an ineffable work, by which the Logos Word, the second person of the Deity (specifically according to hypostasis subsistence/personhood, that is, according to that which is proper to the Son, not according to that which is common to the three persons), assumed an entire human nature from the Virgin Mary, similar to us, without sin, united to the divine nature asynchytoos without confusion, atreptoos without change, adiairetoos without division, achooristoos without separation, and without the composition of a third nature: so that they may be one hyphistamenon subsistent entity, and both the divine and human nature simultaneously