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.
IX. The Descent of Christ Into Hell.
STATUS CONTROVERSIAE. Chief Controversy concerning This Article.
1] It has also been disputed among some theologians who have subscribed to the Augsburg Confession concerning this article: When and in what manner the Lord Christ, according to our simple Christian faith, descended to hell: whether this was done before or after His death; also, whether it occurred according to the soul alone, or according to the divinity alone, or with body and soul, spiritually or bodily; also, whether this article belongs to the passion or to the glorious victory and triumph of Christ.
2] But since this article, as also the preceding, cannot be comprehended by the senses or by our reason, but must be grasped by faith alone, it is our unanimous opinion that there should be no disputation concerning it, but that it should be believed
3] and taught only in the simplest manner; according as Dr. Luther, of blessed memory, in his sermon at Torgau in the year 1533 has explained this article in an altogether Christian manner, separated from it all useless, unnecessary questions, and admonished all godly Christians to Christian simplicity of faith.
4] For it is sufficient that we know that Christ descended into hell, destroyed hell for all believers, and delivered them from the power of death and of the devil, from eternal condemnation and the jaws of hell. But how this occurred we should [not curiously investigate, but] reserve until the other world, where not only this point [mystery], but also still others will be revealed, which we here simply believe, and cannot comprehend with our blind reason.
X. Church Rites
Which are [Commonly] Called Adiaphora or Matters of Indifference.
1] Concerning ceremonies or church rites which are neither commanded nor forbidden in God's Word, but have been introduced into the Church for the sake of good order and propriety, a dissension has also occurred among the theologians of the Augsburg Confession.
2] The chief question, however, has been, whether, in time of persecution and in case of confession, even if the enemies of the Gospel have not reached an agreement with us in doctrine, some abrogated ceremonies, which in themselves are matters of indifference and are neither commanded nor forbidden by God, may nevertheless, upon the pressure and demand of the adversaries, be reestablished without violence to conscience, and we may thus [rightly] have conformity with them in such ceremonies and adiaphora. To this the one side has said Yea, the other, Nay.
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