19 Accordingly, we reject and condemn as contrary to God’s Word and our simple [pure] Christian faith all the following erroneous articles, when it is taught:

20 1. That God and man in Christ are not one person, but that the Son of God is one, and the Son of Man another, as Nestorius raved.

21 2. That the divine and human natures have been mingled with one another into one essence, and the human nature has been changed into the Deity, as Eutyches fanatically asserted.

22 3. That Christ is not true, natural, and eternal God, as Arius held [blasphemed].

23 4. That Christ did not have a true human nature [consisting] of body and soul, as Marcion imagined.

24 5. Quod unio personalis faciat tantum communia nomina, that is, that the personal union renders only the names and titles common.

25 6. That it is only phrasis et modus loquendi, that is, a phrase and mode of speaking, when it is said: God is man, man is God; since Divinity, as they say, has realiter, that is, in deed [and truth], nothing in common with the humanity, nor the humanity with the Deity.

26 7. That there is merely communicatio [idiomatum] verbalis [without reality], that is, that it is nothing but words when it is said the Son of God died for the sins of the world; the Son of Man has become almighty.

27 8. That the human nature in Christ has become an infinite essence in the same manner as the Divinity, and that it is everywhere present in the same manner as the divine nature because of this essential power and property, communicated to, and poured out into, the human nature and separated from God.

28 9. That the human nature has become equal to and like the divine nature in its substance and essence, or in its essential properties.

29 10. That the human nature of Christ is locally extended to all places of heaven and earth, which should not be ascribed even to the divine nature.

30 11. That because of the property of the human nature it is impossible for Christ to be able to be at the same time in more than one place, much less everywhere, with His body.

31 12. That only the mere humanity has suffered for us and redeemed us, and that the Son of God in the suffering had actually no communion with the humanity, as though it did not concern Him.

32 13. That Christ is present with us on earth in the Word, the Sacraments, and in all our troubles, only according to His divinity, and that this presence does not at all pertain to His human nature, according to which also, as they say, He, after having redeemed us by His suffering and death, has nothing to do with us any longer upon earth.

33 14. That the Son of God who assumed the human nature, after He has laid aside the form of a servant, does not perform all the works of His omnipotence in, through, and with His human nature, but only some, and only in the place where His human nature is locally.

34 15. That according to His human nature He is not at all capable of omnipotence and other attributes of the divine nature, against the express declaration of Christ, Matt. 28:18: All power is given unto He in heaven and in earth, and of St. Paul, Col. 2:9: In Him dwelleth all the fulness of the Godhead bodily.

35 16. That to Him [to Christ according to His humanity] greater power is given in heaven and upon earth, namely, greater and more than to all angels and other creatures, but that He has no communion with the omnipotence of God, nor that this has been given Him. Hence they devise mediam potentiam, that is, a power between the almighty power of God and the power of other creatures given to Christ according to His humanity by the exaltation, such as would be less than God’s almighty power and greater than that of other creatures.

36 17. That Christ according to His human mind has a certain limit as to how much He is to know, and that He knows no more than is becoming and needful for Him to know for [the execution of] His office as Judge.

37 18. That Christ does not yet have a perfect knowledge of God and all His works; of whom nevertheless it is written Col. 2:3: In whom are hid all the treasures of wisdom and knowledge.

38 19. That it is impossible for Christ according to His human mind to know what has been from eternity, what at present is occurring everywhere, and what will be in eternity.

39 20. When it is taught, and the passage Matt. 28:18: All power is given unto Me, etc., is thus interpreted and blasphemously perverted, namely, that all power in heaven and on earth was restored, that is, delivered again to Christ according to the divine nature, at the resurrection and His ascension to heaven, as though He had also according to His divinity laid this aside and abandoned it in His state of humiliation. By this doctrine not only the words of the testament of Christ are perverted, but also the way is prepared for the accursed Arian heresy, so that finally the eternal deity of Christ is denied, and thus Christ, and with Him our salvation, are entirely lost if this false doctrine were not firmly contradicted from the immovable foundation of the divine Word and our simple Christian [catholic] faith.