changeableness and unlimitedness of God, the latter is contrary to the limitedness of man. On the basis of the principles of the revealed, or Christian, theology, reason must tell us that only in the unblended and untransferred union of the two essences in Jesus Christ, and only with their perfect integrity, could have taken place the great work of our redemption, for the Saviour could have suffered on the cross only with his humanity, and only his divinity could give an infinite value to his sufferings. Consequently, to acknowledge in Christ the blending or transmutation of the two essences into one, means to overthrow the mystery of our redemption.” (pp. 89 and 90.)
139. The consequences of the hypostatic union of the two essences in Jesus Christ, (a) in relation to himself. “The consequences of the first kind are: I. The communion in Jesus Christ of the two attributes of his essences. It consists in this, that in the person of Jesus Christ each of his essences transfers its attributes to the other, namely, what is proper to him according to his humanity is appropriated to him as to God, and what is proper to him according to his divinity is appropriated to him as to man. II. The deification of the human essence in Jesus Christ. The deification is not in the sense that the human in Christ is changed into divinity, has lost its limitedness, and has received, in the place of the human attributes, other attributes of God; but that, having been received by the Son of God into a union with his hypostasis, it has been communicated to his divinity, has become one with God the Word, and through incorporation with the divinity has been heightened in its perfections to the highest degree to which humanity can rise, at the same time not ceasing to be humanity.” (p. 95.)
“III. To Jesus Christ, as to the one person, to the God-man, it behoves us to give one, undivided divine
