Chapter 4 (20)
28 | THE SENTENCES, BOOK 3
nature of Mother and Son is the same according to humanity. From each substance, of the divinity and the humanity, one and the same is God, Son of God and man, Jesus Christ: as he is true God, so he is also true man.'"
—The same, in On the Trinity, book 13: "Human nature could be so joined to God that one person could be made from the two substances; and thereby already from three: God, soul, and flesh.""'
6. It is with these and other authorities that they defend themselves who say that the person of Christ is composite, or made, consisting of either two natures or three substances.
Chapter 4 (20) 1. THE THIRD VIEW OF SOME OTHERS. There are even some others as well who not only deny [the existence of] a person composed of natures in the incarnation of the Word, but also say that there was not any man at all, or even any substance, there composed or made from soul and flesh. They say that these two things, namely soul and flesh, were united to the person or nature of the Word, not in such a way that any substance or person was made or composed from those two or these three things, but so that the Word of God might be clothed with those two as with clothing in order to appear suitably to the eyes of mortals.'
2. And so he is said to have been made true man because he took the truth of flesh and soul. And we read that he took these two into the singularity or unity of his person, not because those two, or anything composed from them, is one person with the Word or is the Word, but because the number of persons was not increased by the joining of those things to the Word so as to turn the Trinity into a quaternity because the very person of the Word, which before had been without this clothing, was not divided or changed by the taking on of clothing, but remained one, the same, and unchanged.
3. They also say that God was made man according to habit. For it is by taking on man that God is said to be made man: on the one hand, it is because of the man taken that God is said to be truly man; on the other hand, it is because of God taking that man is said to be God. Indeed, they say, if God were understood to be man, or man God, essentially, then, if God had taken human form in the female gender, the woman too would be God essentially, and vice versa. But God could have taken human form in the female gender; and so a woman could be God, and vice versa.
°Rather, Pseudo-Augustine, Sermo 238, n3.
"Augustine, De Trinitate, bk 13 c17 n22.
'Cf. Augustine, below, c6 n4.