proprietas substantiate, ut et spiritus (i.e. the Logos[1]) res suas egerit in illo, id est virtutes, et caro passiones suas functa sit, denique et mortua. The phrases "homo Christi," "assumptus homo" or "susceptus homo" are very often found in the west even as late as in Augustine[2]. The idea of the coexistence of the forma servi and the forma dei, which we found in Nestorius, belonged here to the tradition[3], and in Novatian (about 250) we find the idea, returning even in the 8th century in the Adoptianism of Spain, that by the son of God by nature the son of man also, whom he joined to himself and who was not son of God by nature, was made a son of God[4], and as late as in the 4th century Ambrosius says about the words on the cross: "My God, my God, why hast thou forsaken me?" clamavit homo divinitatis separatione moriturus[5].
- ↑ Comp. about Eustathius above p. 109 notes 1 and 3 and about other western theologians Loofs, Das Glaubensbekenntnis der Homousianer v. Sardica (Abhandlungen der Berliner Akademie, 1909, p. 35).
- ↑ Comp. Harnack, Dogmengeschichte, 4th edition, ii, 358 ff.; Loofs, Dogmengeschichte, 4th edition, p. 284 ff. Augustine often used the term dominicus homo (comp. O. Scheel, Die Anschauung Augustins von Christi Person und Werk, 1901, p. 228) and only as late as Retract 19, 8 (Migne, ser. lat. 32, 616) blamed this expression.
- ↑ Comp. J. B. Lightfoot's Commentary, 127–135; H. Reuter, Augustinische Studien, 1887, p. 198 ff .; O. Scheel, l. c. p. 189 ff.; Leo, ep. ad Flavianum, ch. 3.
- ↑ Novatian de trin. 24 (al. 19), Migne, ser. lat. 3, 933 c: legitimes dei filius, qui ex ipso deo est, … dum sanctum istud (comp. Luke 1, 35) assumit, sibi filium hominis annectit et … filium ilium dei facit, quod ille naturaliter non fuit.
- ↑ in Luc. 10, 127, Migne, ser. lat. 15, 1836 a.
