CATALOGUE OF TESTIMONIES
                   Both of Scripture and Orthodox Antiquity


                                      II.

 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 His body or humanity, on account of the flesh,
 because He is man or the Son of Man]:

 36] Heb. 1,3: When He had by Himself purged our sins, [He] sat down on the
 right hand of the Majesty on high.

 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.

 38] Luke 22,69: Hereafter shall the Son of Man sit on the right hand of the
 power of God.

 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.

 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.

 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.

 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 be exalted and to receive something with respect to
 His body, according to humanity, because the body receives those things which
 the Word always possessed according to His own deity and perfection from the
 Father.  He says, therefore, that as a man He received the power, which as God
 He always has.  And He who glorifies others says, 'Glorify Me,' in order to
 show that He had a flesh that lacked such things.  And, therefore, when the
 flesh of His humanity receives this glorification, He so speaks as though He
 Himself had received it.

 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, so that, His flesh in Himself receiving them, He might
 in future hand them over from out of His flesh to us to be firmly possessed."                          

 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 Lord and Christ."

 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 little afterwards he applied in its way also to
 the entire Church.

 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., -- must be understood of the incarnation, and not of the Deity."

 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 delivered to Him as subject."

 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."

 49] And cap. 6 (p. 108): "In Christ our common [human] nature, according to
 the flesh, has obtained the prerogative of the heavenly seat."

 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."

 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."

 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 therefore hears, 'Sit on My right hand.'  For as God He has eternal
 power."
 
 53] CYRIL, lib. 9 Thesauri, cap. 3 (tom. 2, p. 110): "As man He ascended to
 the power of ruling."
 
 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."
 
 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."
 
 56] THEODORET, on Ps. 2 (t. 1, p. 242): "Though Christ as God is Lord by
 nature, He receives universal power also as man.
 
 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."
 
 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.
 
 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 to the Creator, all things have always been subject.  If
 power was added to Him, if Sublimity was exalted, it was inferior to Him who
 exalted, and did not have the riches of that nature of whose liberality it
 stood in need.  But a person holding such views Arius receives into his
 fellowship."
 
 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 had been withdrawn from the Word which would be returned
 to it by the gift of the Father.  But the form of a servant is human humility,
 which has been exalted to the glory of divine power, so that divine things
 were not to be done without the man, nor human things without God."
 
 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."
 
 62] VIGILIUS, lib. 5, Against Eutyches (Ep. 66 sq., ed. Divion., 1664.4): "The
 divine nature does not need to be elevated to honors, to be increased 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 Creator no power and dominion over His creature, that in the last
 times He should obtain them as a gift?"
 
 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."


 (continued in part 3... )
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