IN THE PERSONALITY OF CHRIST.

both natures pertain to Christ. Rightly, therefore, it is said: Christ is mediator according to his divine and human nature, although the actions themselves pertaining to these offices are performed and completed by each nature properly; this, however, the scholastics call the grace of the head.

Lastly: because Christ, after he rose from the dead through the Ascension and sitting at the right hand of the Father, was exalted into the state of glory, therefore through that exaltation he also received in his glorious body ineffable gifts of power, dominion, majesty, wisdom, and excellence above all angels and creatures; which gifts, however, are created and do not abolish the essence of the flesh of Christ, but leave to it its essential properties, according to Luke 24: A spirit does not have flesh and bones, etc.

Now, if it pleases, let us discuss each one more fully, and let us consider, by comparing our sentiments, how and in what we disagree or distrust one another.

ERIST. I hate the verbal communication of properties as Nestorian; for it leaves us with nothing but a naked man as Christ. And so that the natures may not be torn apart, I judge that a real communication must be established entirely.

ORTH. I have already said how the man Christ is God, namely on account of the personal union, and I shall say more fully hereafter; and that the natures are not torn apart, even if the human does not extend as widely as the divine, I shall also discuss these things later. Now we shall consider the doctrine concerning the communication, as they call it, or concerning the modes of speaking about this person of Christ, whose origin flows from the personal union; it appears from your confused locutions that you either ignore it, or you trample it underfoot entirely as empty and superfluous, or you import another, new, and unknown to the Church.