Controv. X: Does the hypostatic union or exaltation hand divine essential properties to Christ's human nature in the abstract?
On the person of Christ the God-man (Θεάνθρωπος).
X. First question: by the force of the natures' hypostatic union in Christ's person as God-man — which both sides confess was made without confusion, without change, without division, and without separation (ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως) — or also by the exaltation that followed and by the session at God's right hand, were the essential properties of the divine nature, together with God's infinite majesty, really and properly handed over to the human nature in the abstract, through the natures' pairing (συνδύασις) or union (ἕνωσις), so as to share possession, naming, and working with the Word (Λόγος)?
That is what they call communication of majesty in the abstract — nature to nature inside the union. Take it either as the use (χρῆσις) of those properties — their employment, exercise, and energy (ἐνέργεια) given to the human nature even while it was on earth — or, with the Swabians, as acquisition (κτῆσις) and shared possession.
Ask it more narrowly still: were the operative properties (ἐνεργητικαί) that work by a second act — omnipotence and life-giving power — so communicated, yet without alteration (ἀλλοποίησις), falling away (ἔκπτωσις), transfer (μετέκβασις), confusion (σύγχυσις), or inherence (ἐνύπαρξις), and without multiplying, transfusing, or confusing the natures or either nature's properties, or lodging those properties by themselves in the human nature subjectively, formally, habitually, as the same writers keep saying? The Ubiquitarians say yes — not all by one route. The Reformed say no.
Latin
De Persona Christi Θεανθρώπῳ. I. An vi Unionis hypostaticae Naturarum in Persona Christi Θεανθρώπῳ, (quam fatemur utrimque factam esse ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως) vel etiam vi insecutae Exaltationis, & Sessionis ad dextram Dei, communicatae sint Naturae Humanae in abstracto, communicatione reali & propria, per συνδύασιν vel ἕνωσιν Naturarum, Proprietates Naturae Divinae essentiales, simul cum infinita Dei Majestate, ad communem cum Λόγῳ possessionem, denominationem, operationem? Quae illis est communicatio Majestatis, in abstracto, Naturae ad Naturam in unione; Sive ea jam concipiatur quoad χρῆσιν harum Proprietatum, seu usum, exercitium, ἐνέργειαν communicatam Naturae Humanae, etiam dum in terris esset; sive etiam (ut Suevi) quoad κτῆσιν & communitatem possessionis? Speciatim vero, an communicatae sint illae Proprietates, quae sunt ἐνεργητικαὶ seu operativae per actum secundum, uti Omnipotentia, & vis Vivifica; Tamen (sic illi) citra ἀλλοποίησιν, ἔκπτωσιν, μετέκβασιν, σύγχυσιν, ἐνύπαρξιν, citra multiplicationem, transfusionem, aut confusionem Naturarum, vel etiam Proprietatum utriusque, aut inexistentiam harum per se in Natura humana, subjective, formaliter, habitualiter, ut iidem passim? Affirm. Ubiquitar. nec omnes eodem modo, Negant Reformati.