Wendelin's "Christian Theology": Doctrine of the Parts of the Office of Christ, Part 3

THESIS IV:  Thus far His humiliation:  His exaltation follows:  which is the condition of Christ the θεανθρώπου/Theanthropos/God-man; He was exalted from a humble state to glory and dignity, befitting the person of the Mediator, according to both natures.

EXPLANATION:  I.  Christ was exalted according to the divine nature, not by acquisition of new majesty or dignity, but by manifestation of that which He had from eternity, and hid for a time in flesh:  in which sense the whole Christ, even the very λόγον/Logos/Word, was exalted, as Cyril writes, φανερώσει καὶ ἐνδείξει θεότητος, to the manifestation and demonstration of the divine nature.  To this pertains that petition of Christ, John 17:5, now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

At this point, the Lutherans take exception.

By His exaltation Christ was made more excellent in Himself, and by grace He received a name above every name.  Therefore, He was not exalted according to His divine nature.

The rationale of the consequence:  because the divine nature is not able to be made more excellent, nor does it receive anything by grace.

The antecedent is proven, Hebrews 1:4; Acts 2:36; Ephesians 2:6, 7; 1:20, 21.

Response:  The consequence is denied:  the proof is also inconsequent.  For, even if the divine nature of Christ is not able to be made more excellent, or to receive anything by grace; yet it is able to be exalted in the way that we expressed in the Explanation.  Therefore, by exaltation, Christ was not only made more excellent with respect to His human nature:  but He also hid His eternal and immense excellence for while in humble flesh with respect to the divine nature.  See Exercitation 66.

II.  Christ was exalted according to His human nature:

(1.)  By the casting off of the infirmities assumed.

(2.)  By the receiving of gifts or charismatum pertaining to the perfection and blessedness of His glorious human nature.

To this pertain those words of the Son of God Revelation 1:18, I was dead; and, behold, I am alive for evermore, Amen:  and I have the keys of hell and death.

Those words of Paul also in part concern the exaltation of the human nature, Philippians 2:9-11, Wherefore God also hath highly exalted Him, and given Him a name which is above every name:  that at the name of Jesus every knee should power, of things in heaven, and thing in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Chapel of the Ascension

THESIS V:  The Degrees of exaltation with respect to His human nature are three:  (1.)  His resurrection from the death; (2.)  His ascension into heaven; (3.)  His session at the right hand of God.

EXPLANATION:  I.  Christ rose again by His own divine power after death, with His soul recalled to His body, by raising Himself up again, whole and alive, and by coming forth from the tomb, on the third day after death and burial.

(1.)  So that He might show Himself to be the Son of God, Romans 1:4.  Whence, because of the dignity of His person, it was not possible that He should be holden by death, Acts 2:24.

(2.)  So that He might apply to us the righteousness acquired by His death.  Whence He is said to have been raised again for our justification, Romans 4:25.  For, if He had been held in death, He had not overcome death.  But Christ conquered death by His resurrection, by bringing and restoring life to Himself:  conquered sin, by satisfaction:  conquered the Devil, by depriving him of his power, and by snatching the prey from his hands.

(3.)  So that He might make us certain of our resurrection.  For, if Christ arose, we shall also rise, as the Apostle shows at length in 1 Corinthians 15.

An exception is taken:

The justification of believers in the Old Testament preceded the death and resurrection of Christ.

Therefore, it was not an effect of the death and resurrection of Christ.

The rationale of the consequence:  because an effect is not before its cause.

Response:  The consequence is denied:  the proof is not true in any simple way, concerning a cause of any sort whatsoever, but only of a physical cause; not of a moral and impulsive cause, which on many occasions is later to its effect with respect to existence.

Let the history of the resurrection of Christ be seen in Matthew 28.

II.  There is a question here between us and the Socinians:  Whether Christ raised Himself from the dead?

The Orthodox defend the affirmative by two principal arguments:

(1.)  Because God is omnipotent:  as we have shown above.

(2.)  Because He expressly says, that He has power to take up again His laid down life, John 10:18.  In which sense also He spoke concerning the temple of His body, that He was going to raise it up in three days, John 2:19.  But, that the flesh of Christ was raise by Himself, Jacobus Andrea writes in his Apologia, folio 32, which nevertheless Runge[1] does not admit.

III.  The Socinians contradict the Orthodox; and they deny that Christ raise Himself, by the following arguments:

(1.)  If Christ raised Himself from the dead, He is not the eternal God.

But the consequence, according to the opinion of the Orthodox, is false.  Therefore also the antecedent.

The hypothetical is proven:  Because, as the eternal God is not able to die, so neither is He able to be raised from the dead.

Response:  The hypothetical is denied.  The proof is not true in any simple way.  For, even if He, who is only eternal God, is not able to die:  nevertheless, He, who is eternal God and man at the same time, is able to die:  of this latter sort is Christ the θεάνθρωπος/Theanthropos/God-man.

(2.)  Scripture testifies, that Christ was raised by God the Father, Acts 2:24; 13:37; Galatians 1:1.

Therefore, He was not raised by Himself.

Response:  The consequence is denied.  Christ, as man, was raised by the Father:  He, as He is God, also raised Himself.  Seeing that it belongs both to the Father and the Son to raise the dead, John 5:21.  Now, the Father raises up through the Son, as He also created the world through the Son.

(3.)  Christ pours out prayers to God the Father, that He might be preserved from death.

Therefore, He was not able to raise Himself from the dead.

The antecedent is proven:  Hebrews 5:7.

Response:  The consequence is denied:  He pours forth prayers as man:  who, as God, was able to raise Himself from the dead.  However, in the state of humiliation Christ referred to the Father those things also that He was able to do and did, no less than the Father.

IV.  The same Christ ascended into heaven, that is, the sublime seat of the blessed, on the fortieth day after the resurrection, so that He might inaugurate His heavenly kingdom, by interceding gloriously for us, and preparing for us an eternal dwelling in heaven, and by pouring out spiritual gifts upon us most bountifully.

Christ Himself testifies to this:  John 14:3, I go, being about to prepare a place for you.  And John 16:7, it is expedient for you that I go away:  for, if I go not away, the Comforter will not come unto you:  but if I depart, I will send Him unto you.  And Paul, in Ephesians 4:8, when He ascended up on high, He led captivity captive, and gave gifts to men.  And in verse 10, He ascended up far above all heavens, that He might fill all things.  He gave a most illustrious proof at the feast of Pentecost, Acts 2.

Let the history of the ascension of our Lord be seen in Acts 1.

V.  Now, concerning the ascension of the Lord, it is certain:

(1.)  That it was a true and real change of place:  which is asserted by the Scriptures in words so significant and express, that it banishes every scruple of doubt from the pious, and with good reason strikes some with shame, who, for the sake of asserting ubiquity, explain this ascension as a disappearance.

(2.)  The the terminum ad quem of this local change was and even now is a place, or a certain definite space, in which as His regal and august palace Christ resides in His body, consummately glorious, no longer shut up in any straits, as when in this sublunary world He freely and at will walked about, wherever He wished.  Concerning the place or space the words of Christ are express, John 14:2.  We cast back upon some importunate calumniators their lies, who shout aloud and write, that it is taught by us, that Christ is shut up in heaven, as if bound by chains, and like a mousetrap.  Cerrtainly they are wicked mice, who dare so wickedly to gnaw at our innocence, reputation, and trustworthiness.

(3.)  That this is a place, not everywhere, but on high:  where again the words of Scripture are express:  Acts 1:11, He is taken up.  Colossians 3:1, seek ye those things which are above, where Christ is.

(4.)  That this place is the high heaven.  For, thus we believe in the symbol:  for Scripture commends to us the ascension of Christ into heaven in this way, Philippians 3:20, our conversation is in heaven, from whence also we look for the Saviour.  Acts 3:21, whom it is necessary to be received by heaven, or to occupy heaven.[2]  Hebrews 9:24, He entered into heaven:  1 Peter 3:22.

(5.)  That this is not the aerial and lower heaven, or the starry and upper, but the supreme heaven, altogether remoted from the gaze of mortals:  which is also evident from Scripture:  which calls this heaven the third and paradise, 2 Corinthians 12:2-4.  And in this respect is Christ said to have ascended far above all heavens, Ephesians 4:10.  Because He has transcended all visible and natural heavens, which are believed to be made up of many orbs.

Those that set their own speculations in opposition to such evident testimonies of Scripture, and conclude that, if by a true and local motion Christ be thought to have ascended above all natural heavens, He would spend many years in this ascension; now also they object, that, if He be received in that highest heaven, He is not able to direct His face to all calling upon Him, some being above, other below:  they are rather to be ridiculed than refuted.  Marvel at the fantasies of the Lutherans concerning the ascension into heaven in Exercitation 67, § 2.  Indeed, by ubiquity a true and local ascension into heaven is not possible.  See Exercitation 67.

VI.  The Right Hand of God in Scripture signifies the highest power, majesty, and glory of God.  The Session at the right hand of God, by a metaphorical expression, signifies the consummate honor of Christ the θεανθρώπου/ Theanthropos/God-man, and the authority bestowed by the Father, whereby He not only gloriously governs the men redeemed by Himself, as His peculiar property, and abundantly enriches them with all goods, but also administers a glorious empire over all creatures in heaven and on earth.  Therefore, this session consists:

(1.)  In the exaltation of Christ’s human nature by excellent gifts of wisdom, power, glory, and majesty.

(2.)  In the glorious administration of the mediatorial office according to both natures.

(3.)  In the perfection of the honor, reverence, and worship, which is now offered by Angels and men to Christ the θεανθρώπῳ/Theanthropos/God-man, according to both natures.

The assumption of this dignity began after the completion of the time of His humiliation.  For, although before the assumption of flesh the Son always sat at the right hand of God the Father; nevertheless, He assumed this dignity, as God in the flesh, only after all the degrees of humiliation were completed.

Concerning this dignity the Apostles’ Creed speaks:  He sitteth at the right hand of God.  And Scripture, Romans 8:34, it is Christ that died, yea rather, that is risen again, who is even at the right hand of God.  Ephesians 1:20, God raised Him from the dead, and set Him at His own right hand.  1 Peter 3:22, having gone into heaven, with Angels and authorities and powers being made subject to Him.

VII.  From the session of Christ at the right hand of God the Lutherans attempt to evince the ubiquity of the human nature of Christ, in this way:

The right hand of God is everywhere.

But Christ, according to His human nature, sits at the right hand of God.

Therefore, Christ, according to His human nature, is everywhere.

Response:  I deny the consequence:  because this syllogism has four terms:  (1.)  the right hand of God, (2.)  to be everywhere, (3.)  Christ according to His human nature, (4.)  to sit at the right hand of God.

Others form the same syllogism in this way:

Whoever sits at the right hand of God, He is everywhere.

But Christ, according to His human nature, sits at the right hand of God.

Therefore, Christ, according to His human nature, is everywhere.

Graver calls this syllogism for the omnipresence of Christ’s flesh unconquerable, in article 3 of the Confessionis Augustanæ, page 155.

I Respond, 1.  By application.  In the same way it could be gathered, that Christ according to His human nature is eternal.

Whoever sits at the right hand of God, He is eternal.

But Christ, according to His human nature, sits at the right hand of God.

Therefore, Christ, according to His human nature, is eternal.

2.  By negation of the consequence.  Because in the major ubiquity is affirmed of the person:  in the conclusion, it is restricted to the human nature.  But from His person to His human nature not valid consequence can be drawn.  Therefore, there are also four terms in this syllogism:  (1.)  the Person sitting at the right hand of God, or He that sits at the right hand of God, (2.)  to be everywhere, (3.)  Christ, according to His human nature, (4.)  to sit at the right hand of God.

Therefore, the syllogism of our opponents would more rightly be formed in this way:

According to which nature Christ sits at the right hand of God, according to that nature He is everywhere.

But, according to His human nature, Christ sits at the right hand of God.

Therefore, according to His human nature Christ is everywhere.

Response:  I deny the major premise.

The Lutherans prove it:

The right hand of God is everywhere.

Therefore, Christ, according to His human nature, sitting at the right hand of God, is everywhere.

Response:  I deny the consequence:  because what things are said concerning the right hand of God are not able there to be said concerning the human nature sitting at the right hand of God.  For, the right hand of God is infinite:  but the human nature of Christ, sitting at the right hand of God, is finite.  And the human nature of Christ is able to sit at the right hand of God, that is, to exercise glorious government, in that place also, in which it is not.  Whence, although the right hand of God is not confined to the bounds of the heavens; nevertheless, Christ is said to be placed at the right hand of God in the heavens, Ephesians 1:20; 1 Peter 3:22.  Concerning the session at God’s right hand, we have reviewed the strange claims of the Lutherans, and have refuted the charges of the same, Exercitation 68.

VIII.  From those things that have hitherto been said concerning Christ’s person, natures, and office, has been woven together a most evident demonstration against the Jews, which is also an immovable foundation of our faith concerning Christ.

In whom were fulfilled all things that were foretold in the Old Testament through the Prophets of old concerning the Messiah, He is the true Messiah.

But in Jesus Christ, upon whom we Christians believe, were fulfilled all things that were foretold in the Old Testament through the Prophets of old concerning the Messiah.

Therefore, Jesus Christ, upon whom we Christians believe, is the true Messiah.

The major premise is beyond all controversy.

The minor has hitherto been prolixly demonstrated, by a comparison of the prophecies of the Old Testament with the events recorded in the New.  A brief summary is given here:

According to the prophecies of the Old Testament, Messiah was obliged to be true God and true man in one person.  Whence He is called Immanuel, that is, God with us,[3] Isaiah 7:14.  The mighty God, the Father of eternity, Isaiah 9:6, who nevertheless is in the same place called a child born to us.

He was obliged to be born, according to His human nature, near those very times in which the scepter was for the most part going to depart from Judah, Genesis 49:10.  At which times the second temple was yet standing in Jerusalem, Haggai 2:7; Malachi 3:1.

He was obliged to be born in the town of Beth-lehem, Micah 5:2; of a Virgin, Isaiah 7:14, who would be of the seed of Abraham, Genesis 18:18; from the tribe of Judah, Micah 5:2; of the family of David, Isaiah 11:1, 2.

He was obliged to be a great Prophet, Deuteronomy 18:15:  yet poor and humble, who, carried by an ass, would enter Jerusalem, Zechariah 9:9.

He was obliged to be famous for many miracles, Isaiah 35:4-6.

He was obliged to be destroyed and to be estimated at thirty pieces of silver, Zechariah 11:12.

Those thirty piece of silver were obliged to be cast into the temple, and finally to be delivered to a potter, Zechariah 11:13.

He was obliged to suffer in order to expiate the many sins of His people, Isaiah 53.  And so He was indeed obliged to be afflicted, so that He might cry out, My God, my God, why hast thou forsaken me? Psalm 22:1.  His garments were obliged to be taken and distributed to others, and the lot also to be cast for His tunic, Psalm 22:18.

He was obliged in His suffering to drink of gall and vinegar, Psalm 69:21.

He was obliged after His death to be buried, Isaiah 53:9.  Even in such a way that He would not experience corruption in the grave, Psalm 16:10.

He was obliged on the third day to rise from the dead, Hosea 6:2, which passage even the ancient Rabbis acknowledge ought to be understood of Messiah.

He was obliged to ascend into heaven, Psalm 68:18.

He was obliged to be seated at God’s right hand, Psalm 110:1.

The Levitical and ceremonial worship, which was showing in figures the coming Messiah, was obliged to be abolished by the exhibited Messiah, Daniel 9:26, 27.  And spiritual sacrifices were obliged to be offered throughout the world, even by the Gentiles, Malachi 1:11.

That all these things were most exactly fulfilled in Jesus Christ of Nazareth, the Gospel history in the New Testament in part, and the event in part, most clearly testify.  Whence the terrible obstinacy, blindness, and hardness of the Jews is evident!  The exhibited Messiah could not be demonstrated to them with clearer evidence:  nor has an individual ever been described with more precise marks.

* IX.  However, many of the ancient Rabbis and Talmudic Doctors believed, with the Christians, that the Son of God is true Jehovah, the Messiah promised to the Fathers, exhibited already of old and incarnated, for the redemption of the world suffering, dead, raised from the dead, and taken up into heaven.

[1] David Runge (1564-1604) was a German Lutheran theologian, serving as Professor of Theology at Wittenberg (1595-1604).

[2] Acts 3:21:  “Whom the heaven must receive (ὃν δεῖ οὐρανὸν μὲν δέξασθαι) until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

[3] Hebrew:  ‎עִמָּנוּ אֵל, which signifies ‎אֵל/El/God, and ‎עִמָּנוּ, with us.