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

ERIST. It is not obscure that this doctrine of the communicatio idiomatum of ours and yours differs in many things, so that there will be need for greater diligence and inquiry on our part so that truth and certainty may be maintained.

ORTH. But let us consider how the sacrosanct Scripture speaks about our Lord Jesus Christ, either distributively and distinctly, yet not separately, or in the concrete and reciprocally, yet not confusedly.

For it predicates human things about God no less than divine things about man, and it remembers that God died just as much as it remembers that the son of man is the eternal God, just as both Scripture and the Fathers clearly and elegantly apply supplemental particles and declare the mutual reciprocation of discourse. Because Christ is God and Man, Christ is one. Thus, the properties of each nature are said of one and the same Christ by true predication, even if they are contrary. But the session at the right hand of God, since it happens after the union in time, according to the series of the Articles of the Creed, is not to be confused with it. Therefore, from now on, our conversation will be about this, if it seems good.

ERIST. But unless you say there is some communion of the human nature with the divine, you will be argued to call this man Christ not only God in reality, but even in name.

ORTH. That communion which exists between the human and the divine nature consists in the unity of the person, not in the unity of properties with the divine nature; which is such that this man is truly and essentially God, omnipotent and eternal; but not so that the human nature of this man is God, or in itself possesses divine properties; otherwise, it itself would also be God. But because the Deity itself essentially resides in this Man, therefore He is called, and exists as, God in reality, not merely in name. This would not be so if He were called God only because the human nature was endowed with divine gifts above all creatures.

ERI. It would be impious to say that κοινωνία communion/participation communicates nothing to the humanity.