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Catalog of Testimonies | paragraph 181
Christian reader, these testimonies of the ancient teachers of the Church have been here set forth, not with this meaning that our Christian faith is founded upon the authority of men. For the true saving faith is to be founded upon no churchteachers, old or new, but only and alone upon God’s Word, which is comprised i
Open source textCatalog of Testimonies
Introduction The Catalog of Testimonies was an appendix to the Book of Concord, included with most printings of the German edition in 1580. Though not a formal part of the Lutheran Confessions, per se, the Catalog of Testimonies was widely used and provides additional documentation and evidence for the Lutheran positio
Open source textCatalog of Testimonies
The Catalog of Testimonies Both of Scripture and Orthodox Antiquity Which show not only What Either has Taught concerning the person and the Divine Majesty of the Human Nature of Our Lord Jesus Christ, Exalted to the Right Hand of God’s Omnipotence, but also what form of Speech Either Has Used by Jakob Andreae (1528–15
Open source textCatalog of Testimonies | paragraph 1
Since, especially in the article of the Person of Christ, some have without reason asserted that in the Book of Concord there is a deviation from phrasibus and modis loquendi, that is, the phrases and modes of speech of [received and approved by] the ancient pure Church and fathers, and that, on the contrary, new, stra
Open source textCatalog of Testimonies | paragraph 2
[Therefore] they are printed in goodly number as an appendix at the end of this book, in regard to particular points, for the purpose of furnishing a correct and thorough account to the Christian reader, whereby he may perceive and readily discover that in the aforesaid book nothing new has been introduced either in re
Open source textCatalog of Testimonies | paragraph 3
Thus, in the first place, concerning the unity of the person and the distinction of the two natures in Christ, and their essential properties, the Book of Concord writes just as the ancient pure Church, its fathers and councils, have spoken – namely, that there are not two persons, but one Christ, and in this person tw
Open source textCatalog of Testimonies | paragraph 4
In the fourth canon, or rule, of the Council of Ephesus occurs the following resolution: “If any one divides the words of Scripture regarding Christ in two persons or subsistences, and applies some of them indeed to Him as man, who is to be understood specially, outside of the Word of God [outside of or without the Wor
Open source textCatalog of Testimonies | paragraph 5
In the fifth canon, thus: “If any one dares to say that the man Christ is the Bearer of God, and not rather that He is God, so as to call Him truly the Son by nature [that as the natural Son of God He is truly God], because it was the Word that was made flesh, and, in a similar manner [even] as we, became sharers of fl
Open source textCatalog of Testimonies | paragraph 6
In the sixth canon, thus: “If any one does not confess the same Christ to be at the same time God and man [that the one Christ is at the same time God and man], for the reason that according to the Scriptures the Word was made flesh, let him be accursed.”
Open source textCatalog of Testimonies | paragraph 7
In the twelfth canon, thus: “If any one does not confess that the Word of God [the Father] suffered in the flesh, and was crucified in the flesh, and tasted death in the flesh, and became the First-born from the dead, according as [since] He is, as God, the Life and He that maketh alive, let him be accursed.”
Open source textCatalog of Testimonies | paragraph 8
And the decree of the Council of Chalcedon, as cited by Evagrius, lib. 2, cap 4, reads thus: “Following, then, the holy fathers, we confess one and the same Son, our Lord Jesus Christ, and we all set forth with one voice that the same is perfect in deity and the same perfect in humanity; that the same is truly God and
Open source textCatalog of Testimonies | paragraph 9
Thus, too, the Tenth Synodical Epistle of Leo (to Flavianus, cap. 3, fol. 92) [which the Council of Chalcedon regarded as equal to an instruction] says: “[The personal union has taken place in this manner, that] The peculiarity of each nature being unimpaired [remaining unmingled and unchanged], and coming together int
Open source textCatalog of Testimonies | paragraph 10
Likewise (cap. 4, fol. 93): “He who is true God, the same is true man, since both the humility of man and the loftiness of God are reciprocal [exist together in one person]. For just as God does not change by pity [when from pity for us He assumes the human nature], so man is not consumed by divine dignity [and glory];
Open source textCatalog of Testimonies | paragraph 11
And again (cap. 5, fol 93): “The Son of God is said to have been crucified and buried, although He suffered these things not in His very divinity, by which He is consubstantial with the Father, but in the infirmity of [His assumed] human nature.”
Open source textCatalog of Testimonies | paragraph 12
So far the words of the two councils, of Ephesus and of Chalcedon, with which also all the other holy fathers agree.
Open source textCatalog of Testimonies | paragraph 13
This is precisely what the learned men in our schools have thus far desired to indicate and declare by the words abstract and concrete, to which this book [of Concord in the present instance] also has reference in a few words (see above p. 1029) [when it is stated]: All of which the learned know well; which words must
Open source textCatalog of Testimonies | paragraph 14
For concrete terms are words of such a kind as designate the entire person in Christ, such as God, man. But abstract terms are words by which the natures in the person of Christ are understood and expressed, as divinity, humanity.
Open source textCatalog of Testimonies | paragraph 15
According to this distinction it is correctly said in concreto: God is man, man is God. On the other hand, it is speaking incorrectly when one says in abstracto: Divinity is humanity, humanity is divinity.
Open source textCatalog of Testimonies | paragraph 16
The same rule applies also to the essential attributes, so that the attributes of the one nature cannot be predicated of the other nature in abstracto, as though they were attributes also of the other nature. Therefore the following expressions are [would be] false and incorrect if one were to say: “The human nature is
Open source textCatalog of Testimonies | paragraph 17
But since we must not only know and firmly believe that the assumed human nature in the person of Christ has and retains to all eternity its essence and the natural essential attributes of the same, but it is a matter of especial importance, and the greatest consolation for Christians is comprised therein, that we also
Open source textCatalog of Testimonies | paragraph 18
And in order that the Christian reader may the more readily find his way through them and get his bearing, they have been arranged under several distinct heads as follows:
Open source textCatalog of Testimonies | paragraph 19
First, that the Holy Scriptures, as also the fathers, when they speak of the majesty which the human nature of Christ has received through the personal union, employ the words, communicatio, communio, participatio, donatio, traditio, subiectio, exaltatio, dari, etc., that is, of the words “communication,” “communion,”
Open source textCatalog of Testimonies | paragraph 20
Dan. 7:13: Behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him; and there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not
Open source textCatalog of Testimonies | paragraph 21
John 13:3: Jesus knowing that the Father had given all things into His hand.
Open source textCatalog of Testimonies | paragraph 22
Matt. 11:27: All things are delivered unto Me of My Father.
Open source textCatalog of Testimonies | paragraph 23
Matt. 28:18: All power is given unto Me in heaven and in earth.
Open source textCatalog of Testimonies | paragraph 24
Phil. 2:9: God hath given Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.
Open source textCatalog of Testimonies | paragraph 25
[Phil. 2:9: Wherefore God also hath highly exalted Him.]
Open source textCatalog of Testimonies | paragraph 26
Eph. 1:22: And hath put all things under His feet [ Ps. 8:6 ]; I Cor. 15:27; Heb. 2:8.
Open source textCatalog of Testimonies | paragraph 27
EUSEBIUS (Demonstr. Evang., 1. 4, c. 13, p. 169, ed. Paris, 1628): The Word, however, communicates what is of His own to man, but does not receive, in turn, that which is from the mortal; and He imparts the divine power to the mortal, but is not led, in turn, into a participation of the mortal [the Word of the Father h
Open source textCatalog of Testimonies | paragraph 28
Again: He there makes this very One (man) worthy of the eternal life which is with Him, and of the communion in Deity and blessedness [that is, the Word has made the assumed man (concrete for the abstract) worthy of communion in the Deity, of eternal life and blessedness].
Open source textCatalog of Testimonies | paragraph 29
ATHANASIUS, in a letter to Epictetus (tom. 1, op. p. 589, ed. Colon.), quoted also by Epiphanius against the Dimoeritae (Haeres., 77; Contra Dimoeritas, t. 2, op. p. 1005, ed. Colon.): “Not in order to add to divinity did the Word become flesh, but in order that the flesh might rise up; not that the Word might be made
Open source textCatalog of Testimonies | paragraph 30
EPIPHANIUS, in Haeresi, 69, (against the Ariomanites), p. 344 (p. 805, ed. Colon.): “It is manifest that the flesh which was of Mary and came of our race was also transformed into glory (in the transfiguration), having acquired, in addition, the glory of the God-head, heavenly honor and perfection and glory, which the
Open source textCatalog of Testimonies | paragraph 31
CYRIL, in lib. 5, Dialog. (t. 5, p. 562, ed. Paris, 1638): “How, then, does the flesh of Christ quicken?” And he replies: “According to [On account of] the union with the living Word, which is accustomed to communicate the endowments of His nature to His own body.”
Open source textCatalog of Testimonies | paragraph 32
THEODORET, Eph. 1 (t. 3, p. 297, ed. Paris, 1642): “However, that the nature assumed from us is participant of the same honor with Him who assumed it, so that no difference in worship appears, but the divinity which is not seen is worshiped through the nature which is seen, – this surpasses every miracle.”
Open source textCatalog of Testimonies | paragraph 33
DAMASCENUS, in Book 3, Of the Orthodox Faith, chaps. 7,15: “And this [the divine nature] [communicates or] imparts of its own excellences to the flesh, itself remaining impassible, and not sharing in the passions [sufferings] of the flesh.
Open source textCatalog of Testimonies | paragraph 34
Also, chap. 19: The Flesh has communion with the operating divinity of the Word, because the divine operations are executed as through the organ of the body, and because He that works both in a divine and human fashion is one. For it is necessary to know that just as His holy mind performs also His natural operations,
Open source textCatalog of Testimonies | paragraph 35
That Christ has received this majesty in time, moreover, not according to the divinity, or the divine nature, but according to His assumed nature, or according to the flesh, as man, or as the Son of Man, humanitus, ratione corporis seu humanitatis, propter carnem, quia homo aut filius hominis [humanly, with respect to
Open source textCatalog of Testimonies | paragraph 36
Heb. 1:3: When He had by Himself purged our sins, [He] sat down on the right hand of the Majesty on high.
Open source textCatalog of Testimonies | paragraph 37
Heb. 2:8-9: But know we see not yet all thing put under Him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor.
Open source textCatalog of Testimonies | paragraph 38
Luke 22:69: Hereafter shall the Son of Man sit on the right hand of the power of God.
Open source textCatalog of Testimonies | paragraph 39
Luke 1:32-33: The Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end.
Open source textCatalog of Testimonies | paragraph 40
John 5:26-27: He hath given to the Son to have life in Himself, and hath given Him authority to execute judgment also, because He is the Son of Man.
Open source textCatalog of Testimonies | paragraph 41
ATHANASIUS, quoted by Theodoret, Dialog 2, p. 330: “Now, whatever Scripture says that the Word received [in time], and as to whatever He was glorified, it says on account of His humanity, and not on account of His divinity.”
Open source textCatalog of Testimonies | paragraph 42
ATHANASIUS, in the Oration against the Arians, 2 and 4 (f. 347. 490 f. 492, ed. Colon., 1686): “Scripture does not mean that the substance of the Word has been exalted, but this refers to His humanity, and He is said to be exalted on account of the flesh. For since it is His body, He Himself is properly said as man to
Open source textCatalog of Testimonies | paragraph 43
For we must bear in mind everywhere [in the Holy Scriptures] that none of those things which He says that He received, namely, in time, He received in such a way as though He had not had them; for, being God and the Word, naturally He had those things always. But now He says that He received them according to humanity,
Open source textCatalog of Testimonies | paragraph 44
The same, On the Assumed Humanity, against Apollinarius (pp. 603 and 611, ed. Colon., 1686): “When Peter says that Jesus was made of God Lord and Christ, He speaks not of His divinity, but of His humanity. His Word always was Lord, neither did He become Lord first after the cross, but His divinity made the humanity Lor
Open source textCatalog of Testimonies | paragraph 45
Also: “Whatever Scripture says that the Son has received, it understands as having been received with respect to His body, and that body is the first-fruits of the Church. Accordingly, God raised up and exalted His own body first, but afterwards the members of His body.” By these words Athanasius explained what a littl
Open source textCatalog of Testimonies | paragraph 46
BASIL THE GREAT, Against Eunomius, lib. 4 (p. 769, ed. Paris): “That the Lord is celebrated, and receives a name above every name; also [that he says]: ‘All power is given unto Me in heaven and in earth; I live for the sake of the Father; Glorify Thou Me with the glory which I had with Thee before the world was,’ etc.,
Open source textCatalog of Testimonies | paragraph 47
AMBROSE, lib. 5 De Fide, cap. 6 (tom. 2, p. 109): “You have learned that He can subject all things to Himself undoubtedly according to the operation of Deity. Learn now that He receives, according to His flesh, all things as subjected to Him, as it is written, Eph. 1: According to the flesh, therefore, all things are d
Open source textCatalog of Testimonies | paragraph 48
The same, lib. 5, cap. 2 (p.99): “For God does not give to the apostles participation in His seat, but to Christ, according to His humanity, is given participation in the divine seat.”
Open source textCatalog of Testimonies | paragraph 49
And cap. 6 (p. 108): “In Christ our common [human] nature, according to the flesh, has obtained the prerogative of the heavenly seat.”
Open source textCatalog of Testimonies | paragraph 50
CHRYSOSTOM, Heb, 1, Serm. 3, p. 117 (tom. 4; Homilies, 3, p. 1493): “[The Father has commanded] Saying with respect to the flesh, And let all the angels of God worship Him.”
Open source textCatalog of Testimonies | paragraph 51
THEOPHYLACT, on John 3 (p. 235; ed. Paris, 1631, f. 605): “And He gave all things into the hand of the Son, according to humanity.”
Open source textCatalog of Testimonies | paragraph 52
OECUMENIUS, from Chrysostom, Heb. 1 (t. 2, op. p. 324, ed 1631): “For as the Son is God, He has an eternal throne. ‘Thy throne,’ says God, ‘is forever and ever.’ For after the cross and passion He was deemed worthy of this honor not as God, but as man He received what He had as God.” And a little after: “As man He ther
Open source textCatalog of Testimonies | paragraph 53
CYRIL, lib. 9 Thesauri, cap. 3 (tom. 2, p. 110): “As man He ascended to the power of ruling.”
Open source textCatalog of Testimonies | paragraph 54
The same, lib. 2, cap. 17: “As man He sought His glory which He always had as God. Neither are these things said by Him as though He had ever been destitute of His own glory, but because He wished to bring His own temple into the glory which He always has as God.”
Open source textCatalog of Testimonies | paragraph 55
The same, lib. 2, Ad Reginas: “That He received glory, power, and rule over all things must be referred to the conditions [properties] of humanity.”
Open source textCatalog of Testimonies | paragraph 56
THEODORET, on Ps. 2 (t. 1, p. 242): “Though Christ as God is Lord by nature, He receives universal power also as man.”
Open source textCatalog of Testimonies | paragraph 57
On Ps. 110 (t. 1, p. 242): “ ‘Sit Thou at My right hand,’ – this was said according to the human nature. For as God He has eternal dominion, so as man He has received what He had as God. As man, therefore, He hears [what is said to Him], ‘Sit at My right hand.’ For as God He has eternal dominion.”
Open source textCatalog of Testimonies | paragraph 58
The same, on Heb. 1 (t. 2, p. 154): “Christ always received from the angels worship and adoration, for He always was God. But now they are adoring Him also as man.”
Open source textCatalog of Testimonies | paragraph 59
LEO, Epist. 23 (fol. 99; Ep. [ 23 and 83 ] 46 and 97, ff. 261 and 317, ed. Lugd., 1700), treating of Eph 1, says: “Let the adversaries of the truth declare when or according to what nature the almighty Father raised His Son above all things, or to what substance [nature] He subjected to all things. For to the Deity, as
Open source textCatalog of Testimonies | paragraph 60
The same, Epist. 83 (fol. 134): “Although in Christ there is absolutely one and the same person of the divinity and the humanity, nevertheless we understand that exaltation and the name above every name pertain to that form which was to be enriched by the increase of so great a glorification. For by incarnation nothing
Open source textCatalog of Testimonies | paragraph 61
In the same place: “Whatever Christ has received in time He has received as man, upon whom are conferred those things which He did not have. For, according to the power of the Word, the Son also has all things that the Father has, without a difference.”
Open source textCatalog of Testimonies | paragraph 62
VIGILIUS, lib. 5, Against Eutyches (Ep. 66 sq., ed. Divion., 1664.4): “by advancements of dignity, to receive the power of heaven and earth by the merit of obedience. Therefore, according to the nature of the flesh He acquired these things who according to the nature of the Word never lacked any of them. For had the Cr
Open source textCatalog of Testimonies | paragraph 63
NICEPHORUS, lib. 1, cap. 36 (fol. 86): “Christ is seen by His disciples on the mountain in Galilee, and there He affirms that the highest power of heaven and earth has been delivered to Him, namely, according to humanity.”
Open source textCatalog of Testimonies | paragraph 64
That, first of all, the Holy Scriptures, and then also the holy fathers of the ancient pure Church, speak concerning this mystery also per vocabula abstracta, that is, in such words as expressly indicate the human nature in Christ, and refer to the same in the personal union, namely, that the human nature actually and
Open source textCatalog of Testimonies | paragraph 65
John 6:54-55: Whoso eateth My flesh and drinketh My blood hath eternal life… For My flesh is meat indeed, and My blood is drink indeed.
Open source textCatalog of Testimonies | paragraph 66
1 John 1:7: The blood of Jesus Christ, His Son cleanseth us from all sin.
Open source textCatalog of Testimonies | paragraph 67
Heb. 9:14: The blood of Christ, who through the eternal Spirit offered Himself without spot to God, purges your conscience from dead works to serve the living God.
Open source textCatalog of Testimonies | paragraph 68
Matt. 26:26-28: Take eat; this is My body… Drink ye all of it; for this is My blood of the new testament.
Open source textCatalog of Testimonies | paragraph 69
EUSTACHIUS, quoted by Theodoret, Dialog 2 (p. 40): “Therefore he prophesied that He [Christ the man, the human nature of Christ] would sit upon a holy throne, signifying that He has made Himself known as sharing the throne with the most Divine Spirit, on account of God’s dwelling inseparably in Him.’
Open source textCatalog of Testimonies | paragraph 70
The same, quoted in Gelasius: “The man Christ, who increased in wisdom, age, and favor, received the dominion of all things.”
Open source textCatalog of Testimonies | paragraph 71
the same, in the same place: “Christ, in His very body, came to His apostles, saying: ‘All power is given unto Me in heaven and in earth’; which power the external temple received, and not God, [namely, according to His divinity], who built that temple [of His body] of extraordinary beauty.”
Open source textCatalog of Testimonies | paragraph 72
ATHANASIUS, On the Arian and Catholic Confession (t. 2, op. p. 579, ed. Colon.): “God was not changed into human flesh or substance, but in Himself glorified the nature which He assumed, so that the human, weak, and mortal flesh and nature advanced to [obtained] divine glory, so as to have all power in heaven and in ea
Open source textCatalog of Testimonies | paragraph 73
The same (l. c., pp. 597 and 603), On the Assumed Humanity, against Apollinarius (p. 530): Paul, Phil. 2, speaks of a [His] temple which is His body. For not He who is the Highest, but the flesh, is exalted; and to his flesh He gave a name which is above every name, that at the name of Jesus every knee should bow, and
Open source textCatalog of Testimonies | paragraph 74
The same, quoted by Theodoret, Dialog 2 (t. 3, p. 286): “ ‘Sit on My right hand,’ has been said to the Lord’s body.” Also: “It is therefore the body to which He says, ‘Sit on My right hand.’ ”
Open source textCatalog of Testimonies | paragraph 75
ATHANASIUS, On the Incarnation, as quoted in Cyril in his Defense of the 8th Anathema, and in his book, On the True Faith to the Queens: “If any one says that the flesh of our Lord as that of a man is inadorable, and is not to be worshiped as the flesh of the Lord and God, him the Holy Catholic Church anathematizes.”
Open source textCatalog of Testimonies | paragraph 76
The same, On Humanity Assumed (p. 603, ed. Colon.): “Whatever Scripture says that the Son has received, it understands as having been received with respect to His body, and that this body is the first-fruits of the Church. The Lord therefore first raised and exalted His body, but afterward also the members of His body.
Open source textCatalog of Testimonies | paragraph 77
HILARY, lib. 9 (p. 136): “That thus the man Jesus remained in the glory of God the Father, if the flesh had been united to the glory of the Word, and the assumed flesh possessed the glory of the Word.” (Concrete for abstract.)
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