On the Christian Faith (De fide)

The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and man.

52. There is, therefore, unity of will where there is unity of working; for in God His will issues straightway in actual effect. But the will of God is one, and the human will another. Further, to show that life is the object of human will, because we fear death, while the passion of Christ depended on the Divine Will, that He should suffer for us, the Lord said, when Peter would have detained Him from suffering: “You savour not of the things which be of God, but the things which be of men.”

53. My will, therefore, He took to Himself, my grief. In confidence I call it grief, because I preach His Cross. Mine is the will which He called His own, for as man He bore my grief, as man He spoke, and therefore said, “Not as I will, but as You will.” Mine was the grief, and mine the heaviness with which He bore it, for no man exults when at the point to die. With me and for me He suffers, for me He is sad, for me He is heavy. In my stead, therefore, and in me He grieved Who had no cause to grieve for Himself.

54. Not Your wounds, but mine, hurt You, Lord Jesus; not Your death, but our weakness, even as the Prophet says: “For He is afflicted for our sakes” — and we, Lord, esteemed You afflicted, when You grieved not for Yourself, but for me.

55. And what wonder if He grieved for all, Who wept for one? What wonder if, in the hour of death, He is heavy for all, Who wept when at the point to raise Lazarus from the dead? Then, indeed, He was moved by a loving sister's tears, for they touched His human heart—here by secret grief He brought it to pass that, even as His death made an end of death, and His stripes healed our scars, so also His sorrow took away our sorrow.

56. As being man, therefore, He doubts; as man He is amazed. Neither His power nor His Godhead is amazed, but His soul; He is amazed by consequence of having taken human infirmity upon Him. Seeing, then, that He took upon Himself a soul He also took the affections of a soul, for God could not have been distressed or have died in respect of His being God. Finally, He cried: “My God, My God, why have You forsaken Me?” As being man, therefore, He speaks, bearing with Him my terrors, for when we are in the midst of dangers we think ourself abandoned by God. As man, therefore, He is distressed, as man He weeps, as man He is crucified.

57. For so has the Apostle Paul likewise said: “Because they have crucified the flesh of Christ.” And again the Apostle Peter says: “Christ having suffered according to the flesh.” It was the flesh, therefore, that suffered; the Godhead above secure from death; to suffering His body yielded, after the law of human nature; can the Godhead die, then, if the soul cannot? “Fear not them,” said our Lord, “which can kill the body, but cannot kill the soul.” If the soul, then, cannot be killed, how can the Godhead?

58. When we read, then, that the Lord of glory was crucified, let us not suppose that He was crucified as in His glory. It is because He Who is God is also man, God by virtue of His Divinity, and by taking upon Him of the flesh, the man Christ Jesus, that the Lord of glory is said to have been crucified; for, possessing both natures, that is, the human and the divine, He endured the Passion in His humanity, in order that without distinction He Who suffered should be called both Lord of glory and Son of man, even as it is written: “Who descended from heaven.”