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100 [An act belonging eminently and officially to a particular trinitarian person is not performed to the total exclusion of the other persons, because of the numerical unity of essence. The whole undivided essence is in each person; consequently, what the essence in one of its personal modes, or forms, does officially and eminently, is participated in by the essence in its other modes or forms. Hence the interchange of persons in Scripture. Though creation is officially the Father's work, yet the Son creates (Col. i. 16; Heb. i. 3). The name Saviour is given to the Father (1 Tim. i. 1). Judgment belongs officially to the Son (John v. 22; Matt xxv. 31); yet the Father judgeth (1 Pet. i. 17). The Father raises Christ (Acts xiii. 30); yet Christ raises himself (John x. 18; Acts x. 41; Rom. xiv. 9).-W. G. T. S.].
105 [The redeemed must forever stand in the relation of redeemed sinners to their Redeemer. Thus standing, they will forever need Christ's sacrifice and intercession in respect to their, past sins in this earthly state. But as in the heavenly state they are sinless, and are incurring no new guilt, it is true that they do not require the fresh application of atoning blood for new sins, nor Christ's intercession for such. This is probably what Augustin means by saying that Christ "no longer makes intercession for us," when he has delivered up the kingdom to God. When the Mediator has surrendered his commission, he ceases to redeem sinners from death, while yet he continues forever to be the Head of those whom he has redeemed, and their High Priest forever, after the order of Melchizedek (Heb. vii. 19.)-W. G. T. S.]
107 [The animal soul is different in kind from the rational soul though both constitute one person; while the rational soul of a man is the same in kind with that of another man. Similarly, says Augustin, there is a difference in kind between the human nature and the divine nature of Christ, though constituting one theanthropic person, while the divine nature of the Son is the same in substance with that of the Father, though constituting two different persons, the Father and Son.-W. G. T. S.].
117 Isa lxi. 1; Luke iv. 18, 19.
122 John v. 26. [In communicating the Divine Essence to the Son, in eternal generation, the essence is communicated with all its attributes. Self existence is one of these attributes. In this way, the Father "gives to the Son to have life in himself," when he makes common (koinwnei=n), between Himself and the Son, the one Divine Essence.-W. G. T. S.]
130 [The more common explanation of this text in modern exegesis makes the ignorance to be literal, and referable solely to the human nature of our Lord, not to his person as a whole. Augustin's explanation, which Bengel, on Mark xiii. 32, is inclined to favor, escapes the difficulty that arises from a seeming division of the one theanthopic person into two portions. one of which knows, and the other does not. Yet this same difficulty besets the fact of a growth in knowledge, which is plainly taught in Luke i. 80. In this case, the increase in wisdom must relate to the humanity alone.-W. G. T. S.]
172 [Augustin in this discussion, sometimes employs the phrase "Son of man" to denote the human nature of Christ, in distinction from the divine. But in Scripture and in trinitarian theology generally, this phrase properly denotes the whole theanthropic, person under a human title-just as "man", (1 Tim. ii. 5), "last Adam" (1 Cor. xv. 45), and "second man" (1 Cor. xv. 47), denote not the human nature, but the whole divine-human person under a human title. Strictly used, the phrase "Son of man" does not designate the difference between the divine and human natures in the thenothropos, but between the person of the un-incarnate and that of the incarnate Logos. Augustin's meaning is, that the Son of God will judge men at the last day, not in his original "form of God," but as this is united with human nature-as the Son of man.-W. G. T. S.]