CATALOGUE OF TESTIMONIES
                   Both of Scripture and Orthodox Antiquity
  
 
                                      IX.

 171] Although it is known and undeniable that the Godhead, together with its
 divine majesty, is not to be locally circumscribed by the flesh, as though it
 were enclosed in a vessel, as Athanasius, Origen, Gregory of Nyssa, and others
 correctly wrote, and as also the Book of Concord [p. 1019] expressly rejects
 as an error the teaching that the humanity of Christ has been locally expanded
 into all places, or that, by the personal union, the human nature in Christ
 has been transformed into an infinite essence, --  nevertheless, since the
 divine and human natures are personally and inseparably united in Christ, the
 Holy Scriptures and the holy fathers testify that wherever Christ is, there is
 not half His person, or only one half, or only a part of His person, for
 instance, the divinity alone, separate and bare, minus and without His assumed
 humanity personally united thereto or separated from it, and outside of the
 personal union with the humanity; but that His entire person, namely, as God
 and man, according to the mode of the personal union with the humanity, which
 is an inscrutable mystery, is everywhere present in a way and measure which is
 known to God. 

 172] Eph. 4,10: He ascended up far above all heavens, that He might fill all
 things.  This Oecumenius explains thus: "For, indeed, He long ago filled all
 things with His bare divinity; and having become incarnate, that He might fill
 all things with His flesh, He descended and ascended."

 173] And THEOPHYLACT, on the same passage (Comment. in Eph., p. 535, ed.
 Lond., 1636): "In order that He might fill all things with His dominion and
 working, and that, in the flesh, since even before He filled all things with
 His divinity.  These things, however, are against Paul of Samosata and
 Nestorius."

 174] LEO, Epist. 10 (Ep. 24, cap. 5, p. 245, and in Serm., f. 121, ed. cit.):
 "The Church Catholic lives and advances in this faith, that in Christ Jesus
 there is believed neither the humanity without the true divinity nor the
 divinity without the true humanity."

 175] The same, in Discourse 3, On the Passion: "This the catholic faith
 teaches, this it requires, that we know that in our Redeemer two natures have
 united, and that, while their properties remained, such a union of both
 substances has occurred that, from the time in which the Word became flesh in
 the womb of the Blessed Virgin, we are not to think of God without this, that
 He is man; nor of the man without this, that He is God."

 176] In the same place: "Each nature, by distinct operations, declares its
 genuineness, but neither separates itself from connection with the other; here
 nothing belonging to the one is lacking to the other; but God assumed the
 entire man, and so united Himself to man and man to Himself, that each nature
 is in the other, and neither passed into the other with the loss of its own
 attributes."


 (continued in part 10... )
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