ON THE PERSONAL UNION OF THE TWO

but they are [two persons], and yet these two are not one, etc.

ERIST. We, however, by no means concede that such things follow from our Confession, nor do we confuse or tear apart the natures or invent a made-up God; but we contend that Christ is omnipotent in his person according to his humanity.

ORTH. You contend in vain; but we shall proceed to the rest. This personal union, therefore, is the source from which certain effects flow, the distinction of which is threefold:

The first head is the doctrine concerning the communicatio idiomatum communication of properties, by which it is enunciated what was done in the personal union.

The second is the observation concerning the vocabulary of the office of Christ.

The third is concerning the gifts of glory and majesty, which Christ received in his flesh after the resurrection.

Before we proceed to a fuller declaration of those heads, I will first warn of each briefly. For from the true declaration of these members, we shall be able to refute all contrary opinions most firmly.

ERIST. It is entirely up to you; I will not resist.

ORTH. The communicatio idiomatum is such a predication in which the property of one nature is attributed to the person in the concrete, such as "God is crucified," "the son of David is God," "the son of man is everywhere." Here, crucifixion, which pertains only to the human nature, is attributed to the person who is God, although God is crucified here only according to the human nature, not according to the divine. Thus, "to be God" and "to be everywhere" (which pertain only to the divine nature in Christ) are attributed to the person who is man, although this man is God and everywhere only according to the divine nature, and no contrary property is to be ascribed to either nature in the abstract.

Next, there are certain words that pertain to the office of Christ in both states, both of exaltation and humiliation: such as Savior, Mediator, King, Priest, Life, Shepherd. These according to