L29.基督教界普遍接受的教会教义是这样：我们的主耶稣基督，神的儿子，为神，又为人；祂虽为神，亦为人，然非为二，乃为一基督；祂为一，乃由于使其人性进入于神；合为一，乃由位格为一；如灵与身成为一人，神与人成为一基督。这些话摘自《亚他那修信经》，该信经被整个基督教界接受；它们是关于主里面神性与人性合一的基本教导。在适当章节我们将解释该信经关于主的进一步论述。从这些话很明显地看出，根据基督教会的信仰，主里面的神性与人性非为二，乃为一，正如灵魂和身体为一人，并且祂里面的神性取得人性（注：人性与人身意思相同）。
由此可知，神性不可能与人性分离，人性也不可能与神性分离，因为这就像是将灵魂与身体分离。事实就是如此，凡阅读前面（9，21节）从两部福音书（即路加福音1:26-35；马太福音1:18-25）所引用关于主降生的经文之人，都必须承认这一点。从这些经文明显可知，耶稣是从耶和华神成孕，从童女马利亚出生的；因此，神性在祂里面，是祂的灵魂。由于祂的灵魂是父的神性本身，故可知，祂的身体，或人身，也必须变成神性；因为这一个为神性的地方，那一个也必须为神性。父与子必须以这种方式，而不能以其它方式为一，父在子里面，子在父里面；因此，凡子所有的，都是父的，凡父所有的，都是子的；正如主自己在祂的圣言中所教导的那样。
我们将按以下顺序解释，这种合一是如何实现的：
⑴主自永恒就是耶和华。
⑵永恒之主，或耶和华为拯救世人取了人身。
⑶祂出于自己里面的神性使人身变成神性。
⑷祂通过允许加在自己身上的试探使人身变成神性。
⑸祂里面的神性和人身的完全合一通过十字架受难，也就是最后的试探实现。
⑹祂逐步脱去取自母亲的人身，披上来自祂里面的神性的一个人身。这就是神性人身和神的儿子。
⑺神就这样成为人，正如在首先事物中那样，在末后事物中也是如此。
29. The Lord Made His Human Nature Divine out of the Divine Nature within Himself, and in This Way Became One with the Father
According to the church’s doctrinal statement accepted throughout the Christian world,
Our Lord Jesus Christ, the Son of God, is both God and a human being. Although he is God and a human being, yet he is not two, but one Christ. He is one because the divine nature took the human nature to itself. Indeed, he is one altogether, because he is one person. Therefore as the soul and the body make one human being, so God and a human being is one Christ .
These words are quoted from the Athanasian statement of faith, which is accepted throughout the Christian world. These are that statement’s essential points concerning the oneness of what is divine and what is human in the Lord. Other points concerning the Lord in that statement will be explained in their proper places.
This shows us very clearly that according to the statement of faith of the Christian church, the divine and human natures in the Lord are not two but one, just as the soul and the body is one human being, and that the divine nature took the human nature to itself.
[2] It follows from this that the divine nature cannot be separated from the human or the human from the divine, because separating them would be like separating soul and body. Everyone will acknowledge this who reads the passages about the Lord’s birth cited above (see Luke 1:26-35 and Matthew 1:18-25). It is obvious from these passages that Jesus was conceived by Jehovah God and borne by the Virgin Mary. This means that there was something divine within him, and that this was his soul.
Now, since his soul was the actual divine nature of the Father, it follows that his body or human side was made divine as well, for where the one is, the other must also be. In this way and in no other way the Father and the Son are one, the Father in the Son and the Son in the Father, and all that is the Son’s is the Father’s, and all that is the Father’s is the Son’s, as the Lord himself tells us in the Word [John 17:10].
[3] But how this union was brought about I need to explain in the following sequence:
1. The Lord from eternity is Jehovah.
2. The Lord from eternity, or Jehovah, took on a human nature for the purpose of saving us.
3. He made the human nature divine from the divine nature within himself.
4. He made the human nature divine by the trials to which he made himself vulnerable.
5. The complete union of the divine nature and the human nature in him was accomplished by the suffering on the cross, which was his last trial.
6. Step by step he took off the human nature he had taken on from his mother and put on a human nature from what was divine within him, which is the divine human nature and the Son of God.
7. In this way, God became human on both the first [or innermost] level and the last [or outermost] level.
29. The Lord Made His Humanity Divine from the Divine in Him, and So Was United with the Father
The doctrine of the church, accepted throughout the Christian world, is this:
...our Lord Jesus Christ, the Son of God, is God and man.... But although He is God and man, still there are not two Christs but one, being one because the Divine took to Himself a humanity; yet still completely one, for...He is one person. For as soul and body form one person, so God and man are one Christ....
These words are taken from the doctrine of the Athanasian Creed, which has been accepted throughout the Christian world. They constitute the essential teaching there regarding the union of the Divine and human in the Lord. Everything else said in this same doctrine regarding the Lord — this we will explain in its own section.
It is apparent, clearly, from the above citation, that it accords with the Creed of the Christian Church to say that the Divine and the human in the Lord are not two entities but one, as soul and body are one person; and that it was the Divine in Him that took on the human.
[2] It follows from this that the Divine cannot be separated from the human, nor the human from the Divine, as separating them would be like separating soul and body.
The reality of this is something everyone acknowledges who reads what we have cited above in nos. Luke 1:26-35 and from Matthew 1:18-25. These descriptions make clear that Jesus was conceived of Jehovah God and born from the virgin Mary, thus that the Divine was present in Him and was His soul.
Now because His soul was the Divinity itself of the Father, it follows that His body or humanity became also Divine; for when one element is Divine, the other must be also.
In this way and no other are the Father and Son one — the Father being in the Son, and the Son in the Father —and all things of the Son are the Father’s, and all things of the Father are the Son’s, as the Lord Himself teaches in His Word.
[3] But how the union was formed — this we will tell point by point as follows:
1. The Lord from eternity is Jehovah.
2. The Lord from eternity, or Jehovah, assumed a humanity in order to save mankind.
3. He made His humanity Divine from the Divinity in Him.
4. He made His humanity Divine through temptations or trials that He underwent.
5. The complete union of the Divine and the human in Him was achieved by His suffering of the cross, which was the last of those temptations or trials.
6. He gradually put off the humanity received from the mother and put on a humanity from the Divinity in Him, which is the Divine humanity and the Son of God.
7. Thus God became human in final elements as well as in first ones.
29. VII. THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF, AND HE THUS BECAME ONE WITH THE FATHER.
It is according to the doctrine of the Church received throughout the Christian world that
Our Lord Jesus Christ, the Son of God, is God and Man; and although He is God and Man, yet there are not two, but there is one Christ. He is one, because the Divine took to itself the Human; indeed He is altogether one, being one person: for as the soul and body make one man, so God and Man is one Christ.
These words are taken from the Athanasian Creed, which is accepted throughout the whole Christian world. They are the essentials of its teaching concerning the union (unitio) of the Divine and the Human in the Lord. What is further said in the same Creed concerning the Lord will be explained in its proper chapter. From these words it is clearly manifest that it is according to the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man; and that the Divine in Him assumed the Human.
[2] From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine; for, to separate them would be like separating the soul and body. That this is so must be acknowledged by every one who reads what is quoted above, in Luke 1:26-35, and Matthew 1:18-25, concerning the Lord's nativity. From these passages it is manifest that Jesus was conceived of Jehovah God, and born of the Virgin Mary; so that the Divine was in Him, and was His soul. Now, since His soul was the Divine itself of the Father, it follows that His body, or Human, was made Divine also; for where the one is Divine, the other must be also. Thus and no otherwise are the Father and the Son one the Father in the Son, and the Son in the Father thus also all things belonging to the Son are the Father's, and all things belonging to the Father are the Son's; as the Lord Himself teaches in His Word.
[3] But how the union was effected will be explained in the following order:
1. The Lord from eternity is Jehovah.
2. The Lord from eternity, or Jehovah, assumed the Human to save men.
3. He made the Human Divine from the Divine in Himself.
4. He made the Human Divine by temptations admitted into Himself.
5. The full union of the Divine and the Human in Him was effected by the passion of the cross, which was the last of the temptations.
6. He successively put off the Human assumed from the mother, and put on a Human from the Divine within Him. This is the Divine Human, and the Son of God.
7. Thus God became Man, as in first things so also in last.
29. III. THE LORD MADE DIVINE HIS HUMAN FROM THE DIVINE THAT WAS IN HIMSELF, AND THUS BECAME ONE WITH THE FATHER.
The Doctrine of the Church that is received in the whole Christian world is that
Our Lord Jesus Christ, the Son of God, is God and Man, who, although He is God and Man, yet He is not two, but one Christ; one, by the taking of the manhood into God; one altogether, by unity of person; for as the reasonable soul and flesh is one man, so God and man is one Christ.
These words are taken from the doctrine of the Athanasian Creed, which has been received in the whole Christian world; and they are what is essential in it concerning the unition of the Divine and the Human in the Lord. What is said further in that Creed about the Lord will be explained in its own chapter. From these words it is quite evident that it is in accordance with the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man, and that the Divine in Him assumed the Human.
[2] From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine, for this would be like separating the soul from the body. That this is so must be admitted by every one who reads what is cited above (Luke 1:26-35, and Matthew 1:18-25) concerning the Lord's birth; from which it is manifest that Jesus was conceived of Jehovah God, and born of the virgin Mary; so that the Divine was in Him, and was His soul. As therefore His soul was the very Divine of the Father, it follows that His body, or Human, must also have become Divine for where the one is Divine, the other must be so too. In this way and in no other are the Father and the Son one, and the Father in the Son and the Son in the Father, and all things of the Son the Father's, and all things of the Father the Son's, as the Lord Himself teaches in His Word.
[3] But how this unition was effected, shall be shown in the following order:
i. The Lord from eternity is Jehovah.
ii. The Lord from eternity, or Jehovah, assumed the Human to save men.
iii. He made Divine the Human from the Divine in Himself.
iv. He made Divine the Human by means of temptations admitted into Himself.
v. The full unition of the Divine and the Human in Him was effected by means of the passion of the cross, which was the last temptation.
vi. By successive steps He put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God.
vii. That thus God became Man, as in first principles, so also in ultimates.
29. (VII.) QUOD DOMINUS HUMANUM SUUM FECERIT DIVINUM EX DIVINO IN IPSO, ET QUOD SIC UNUM FACTUS SIT CUM PATRE,
Ex Doctrina Ecclesiae recepta in universo Christiano orbe est,
Quod noster Dominus Jesus Christus, Filius Dei, sit et Deus et Homo; et quamvis est Deus et Homo, usque non sunt duo, sed est unus Christus; est unus, quia Divinum suscepit ad Se Humanum; immo est prorsus unus, est enim una Persona; quoniam sicut anima et corpus faciunt unum hominem, ita Deus et Homo est unus Christus.
Haec verba ex Doctrina fidei Athanasianae, quae in universo Christiano orbe recepta est, desumpta sunt. Haec ibi sunt essentialia de unitione Divini et Humani in Domino; reliqua quae in eadem doctrina de Domino dicuntur, in suo articulo explicabuntur. Ex illis clare patet quod ex Fide Ecclesiae Christianae sit, quod Divinum et Humanum in Domino non sint duo sed unum, sicut anima et corpus est unus homo, et quod Divinum in Ipso susceperit Humanum.
[2] Ex hoc sequitur, quod non Divinum ab Humano, nec Humanum a Divino, possint separari; nam illa separare foret sicut separare animam et corpus. Quod ita sit, etiam omnis agnoscet, qui legit illa quae supra (19, 21) ex binis Evangelistis (nempe, ex Lucas 1:26-35, et ex Matthaeo 1:18-25), de Nativitate Domini, allata sunt; ex quibus manifestum est, quod Jesus conceptus sit a Jehovah Deo, et natus a Maria virgine; ita quod in Ipso fuerit Divinum, et illud Anima Ipsius. Nunc quia Anima Ipsius fuit Ipsum Divinum Patris, sequitur quod Corpus seu Humanum Ipsius etiam factum sit Divinum; nam ubi unum est, etiam erit alterum: ita et non aliter Pater et Filius unum sunt, Pater in Filio et Filius in Patre, tum omnia Filii Patris sunt et omnia Patris Filii, ut Ipse Dominus in Verbo suo docet.
[3] Sed quomodo unitio facta est, dicetur hoc ordine
(i.) Quod Dominus ad aeterno, sit Jehovah.
(ii.) Quod Dominus ad aeterno, seu Jehovah, susceperit Humanum ad salvandum omnes.
(iii.) Quod Humanum Divinum fecerit ex Divino in Se.
(iv.) Quod Humanum Divinum fecerit per Tentationes in Se admissas.
(v.) Quod plena unitio Divini et Humani in Ipso facta sit per passionem crucis, quae fuit Tentationum ultima.
(vi.) Quod Humanum ex Matre susceptum successive exuerit, et Humanum ex Divino in Ipso induerit, quod est Divinum Humanum et Filius Dei.
(vii.) Quod ita Deus factus sit Homo, ut in Primis etiam in Ultimis.