Chapter 3 (72): 1. That The Whole Christ Is Everywhere, Yet Not Wholly, Just As
Distinction
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the tomb according to the flesh alone, and he descended into hell according to the soul alone.—AUGUSTINE, ON JOHN. Hence Augustine: "Who is he who was not abandoned in hell?' Christ, but only according to his soul.
Who lay in the tomb? Christ, but only according to his flesh. Christ is in each of these; we confess Christ in all of these, jointly and severally."
4. From all this, it is plainly shown that Christ was united to the flesh lying in the tomb, as he was to the soul in hell. Otherwise, if he had not been united to the dead flesh, he would not be said to have lain in it in the tomb. And so the soul descended into hell, the flesh lay in the tomb, and Wisdom remained with each of them. As Ambrose says, "this Wisdom shed the light of eternal life over them who were placed in hell. There shone the true light of Wisdom; it illuminated hell, but was not enclosed by it. For what sort of place is the place of Wisdom? Concerning it, it is written: Man does not know its ways, nor is it found among men, and of which the abyss says: It is not in me; the sea says: It is not with me" And so Wisdom is neither in time, nor in place. Neither is death to be attributed to it":° "for it was the flesh that hung on the tree, and not that divine substance which works all things."' Yet we confess that Christ hung on the tree and lay in the tomb, but according to the flesh, and that he was in hell, but according to the soul alone.
Chapter 3 (72)
1. THAT THE WHOLE CHRIST IS EVERYWHERE, YET NOT WHOLLY, JUST AS
HE IS WHOLE MAN OR GOD, YET NOT WHOLLY. In any case, the whole Christ was at the same time in hell, in heaven, and everywhere. For that eternal person was not greater where he had both body and soul united to himself than where he had only one of them; nor was he greater where he had both together or only one of them united to himself, than where he had neither of them. And so Christ was whole and perfect everywhere.—
AUGUSTINE, IN THE EXPOSITION OF FAITH AGAINST FELICIAN. Hence Au-
gustine: "Christ did not abandon the Father when he came into the Virgin: he was everywhere whole, everywhere perfect. And so at one and the same time he was whole in hell, whole in heaven. In the netherworld, he was the resurrection of the dead; in the heavens, he was the life of the living. Truly dead, truly alive: in him, the acceptance of mortality drew out death, and the Godhead did not give up life."' "And so the Son of God
Ache? 31.
'Augustine, /n Joannem, tr. 78 n3.
Job 28, 13-14.
6Ambrose, De incarnationis dominicae sacramento, c5 nn41-42 Ibid., c6 n50.
'That is, Vigilius of Thapse, Contra Felicianum, cl4.