Rest in the mystery of Christ's dual nature that you might have the constant consolation of truth rather than the doubt of crafty reasoning...

Since in the Holy Scriptures Christ is called a mystery upon which all heretics dash their heads, we admonish all Christians not to arrogantly indulge their reason in crafty investigations about such mysteries.  With the beloved apostles, they should simply believe.  They should close the eyes of their reason and bring their understanding into captivity to the obedience of Christ, and rejoice without ceasing in the fact that our flesh and blood is placed so high at the right hand of God's majesty and almighty power.  In this way we will certainly find constant consolation in every difficulty and remain well guarded against deadly error.
~BOC, FSD, VIII, 96

Christ, in both natures, is with us in all our troubles...

When such majesty is denied to Christ according to His humanity, we regard it as a deadly error.  For by this the very great consolation mentioned above is taken from Christians, which they have in the promise about the presence and dwelling with them of their Head, King, and High Priest.  He has promised them that not only His mere divinity would be with them (which to us poor sinners is like a consuming fire on dry stubble).  But Christ promised that He—He, the man who has spoken with them, who has experienced all tribulations in His received human nature, and who can therefore have sympathy with us, as with men and His brethren—He will be with us in all our troubles also according to the nature by which He is our brother and we are flesh of His flesh.
~BOC, FSD, VIII, 87

Christ fulfills His office in, according do, with, and through both natures...

In fulfilling Christ's office, the person does not act and work in, with, through, or according to only one nature.  It works in, according to, with, and through both natures.  As the Council of Chalcedon expresses it, one nature works in communion with the other what is a property of each.  Therefore, Christ is our Mediator, Redeemer, King, High Priest, Head, Shepherd, and so on, not according to one nature only (whether it be the divine or the human), but according to both natures.
~BOC, FSD, VIII, 46-47

The dual nature of Christ is such a grand, intimate, indescribable communion that the angels are astonished by and delighted in it...

The human nature, after the resurrection from the dead, is exalted above all creatures in heaven and on earth.  This is nothing other than that He entirely laid aside the form of a servant.  He did not lay aside His human nature, but retains it to eternity.  He has the full possession and use of the divine majesty according to His received human nature.  However, He had His majesty immediately at His conception, even in His mother's womb.  As the apostle testified, He laid it aside.  As Dr. Luther explains, He kept it concealed in the state of His humiliation and did not always use it, but only when He wanted to use it.

Now He has ascended to heaven, not merely as any other saint, but as the apostle testifies, above all heavens.  He also truly fills all things, being present everywhere, not only as God, but also as man.  He rules from sea to sea and to the ends of the earth, as the prophets predict and the apostles testify.  He did this everywhere with them and confirmed their word with signs.  This did not happen in an earthly way. As Dr. Luther explains, this happened according to the way things are done at God's right hand.  "God's right hand" is no set place in heaven, as the Sacramentarians assert without any ground in the Holy Scriptures.  It is nothing other than God's almighty power, which fills heaven and earth  Christ is installed according to His humanity (in deed and truth), without confusing or equalizing the two natures in their essence and essential properties.  By this communicated divine power, according to the words of His testament, He can be and is truly present with His body and blood in the Holy Supper.  He has pointed this out for us by His Word.  This is possible for no other man, because no man is united with the divine nature the way Jesus, the Son of Mary, is.  No man is installed in such divine almighty majesty and power through and in the personal union of the two natures in Christ.  For in Him the divine and the human nature are personally united with each other.  So in Christ "the whole fullness of deity dwells bodily" (Colossians 2:9).  In this personal union the two natures have such a grand, intimate, indescribable communion that even the angels are astonished by it.  As St. Peter testifies, they have their delight and joy in looking into it.
~BOC, FSD, VIII, 26-30

To Christ everything is possible and everything is known...

We believe, teach, and confess that the Son of Man really is exalted.  He is (in deed and truth) exalted according to His human nature to the right hand of God's almighty majesty and power.  For He was received into God when He was conceived of the Holy Spirit in His mother's womb, and His human nature was personally united with the Son of the Highest.

Christ always had this majesty according to the personal union.  Yet He abstained from using it in the state of His humiliation, and because of this He truly increased in all wisdom and favor with God and man.  Therefore, He did not always use the majesty, but only when it pleased Him.  Then, after His resurrection, He entirely laid aside the form of a servant, but not the human nature, and was established in the full use, manifestation, and declaration of the divine majesty.  In this way He entered into His glory.  So now not just as God, but also as man He knows all things and can do all things.  He is present with all creatures, and has under His feet and in His hands everything that is in heaven and on earth and under the earth, as He Himself testifies, in Matthew 28:18, "All authority in heaven and on earth has been given to Me."  And St. Paul says in Ephesians 4:10, "He ... ascended far above all the heavens, that He might fill all things." Because He is present, He can exercise His power everywhere.  To Him everything is possible and everything is known.
~BOC, FSD, VIII, 15-16

Christ's divine and received human natures are and exist at the same time...

We believe, teach, and confess that now, since the incarnation, each nature in Christ does not exist by itself so that each is, or makes up, a separate person.  These two natures are so united that they make up one single person, in which the divine and the received human nature are and exists at the same time.  So now, since the incarnation, there belongs to the entire person of Christ personally not only His divine nature, but also His received human nature.  So without His divinity, and also without HIs humanity, the person of Christ or the incarnate Son of God is not complete.  We mean the Son of God who has received flesh and become man.  Therefore, Christ is not two distinct persons, but one single person, even though two distinct natures are found in Him, unconfused in their natural essence and properties.
~BOC, FSD, VIII, 11

The entire obedience of Christ's entire person is credited to us for righteousness...

Even if Christ had been conceived and born without sin by the Holy Spirit and had fulfilled all righteousness in His human nature alone, and yet had not been true and eternal God, this obedience and suffering of His human nature could not be credited to us for righteousness.  Also, if God's Son had not become man, the divine nature alone could not be our righteousness.  Therefore, we believe, teach, and confess that the entire obedience of Christ's entire person (which He has offered to the Father for us, even to His most humiliating death on the cross) is credited to us for righteousness.  For the human nature alone, without the divine, could not by obedience or suffering make satisfaction to eternal, almighty God for the sins of all the world.  However, the divinity alone, without the humanity, could not mediate between God and us.
~BOC, FSD, III, 56

Our righteousness rests alone on Christ the Lord...

In our churches it is acknowledged among the theologians of the Augsburg Confession that all our righteousness is to be sought outside the merits, works, virtues, and worthiness of ourselves and all people.  Our righteousness rests alone on Christ the Lord.  Therefore, how Christ is called our Righteousness in this matter of justification must be carefully considered.  I mean, that our righteousness rest on one or the other nature in Christ, but on Christ's entire person, who as God and man is our Righteousness in His only, entire, and complete obedience.
~BOC, FSD, III, 55

Distinct, unchanged natures in Christ and in the Sacrament...

In addition to Christ's and St. Paul's expressions (the bread in the Supper is the body of Christ or the communion of the body of Christ), the following forms are also used:  under the bread, with the bread, in the bread.  With these words, the papistic transubstantiation may be rejected and the sacramental union of the bread's unchanged essence and Christ's body may be shown.  In the same way, the expression "the Word became flesh" (John 1:14) is repeated and explained by the equivalent expressions, "The Word...dwelt among us" (John 1:14); likewise, "in Him the whole fullness of the deity dwells bodily" (Colossians 2:9); likewise, "God was with Him" (Acts 10:38); likewise, "in Christ God was" (2 Corinthians 5:19), and the like.  These show that the divine natures, unchanged, are personally united.  Many eminent ancient teachers, such as Justin, Cyprian, Augustine, Leo, Gelasius, Chrysostom, and others, use this comparison about the words of Christ's testament, "This is My body."  Just as in Christ two distinct, unchanged natures are inseparably united--the natural bread and Christ's true natural body--are present together here on earth in the appointed administration of the Sacrament.
~BOC, FSD, VII, 35-37

Christ is our Righteousness according to both natures...

Against both the errors just mentioned, we unanimously believe, teach, and confess that Christ is our Righteousness neither according to His divine nature alone nor according to His human nature alone.  But it is the entire Christ who is our Righteousness according to both natures. In His obedience alone, which as God and man He offered to the Father even to His death, He merited for us the forgiveness of sins and eternal life. For it is written, "For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous."
~BOC, FE, III, 3

Jesus Christ, eternal Truth and Wisdom itself and Almighty God...

[Jesus] is not a mere man or angel, neither is He just true, wise, and mighty, but He is the eternal Truth and Wisdom itself and Almighty God.  He knows very well what and how He is to speak.  He can powerfully effect and do everything that He says and promises.
~BOC, FSD, VII, 43

Christ's suffering, in His human nature, for us...

God's Son truly suffered for us.  However, He did so according to the attributes of the human nature, which He received into the unity of His divine person and made His own.  He did this so that He might be able to suffer and be our High Priest for our reconciliation with God....
~BOC, FE,VII, 14

A blessing of a Savior who is fully God and yet fully man...

[Christians] should close the eyes of reason and bring their understanding into captivity to the obedience of Christ, and rejoice without ceasing in the fact that our flesh and blood is placed so high at the right hand of God's majesty and almighty power. In this way we will certainly find constant consolation in every difficulty and remain well guarded against deadly error.
~BOC, FSD, VIII, 96

Christ, by His human nature, has sympathy and is with us in all our troubles...

But Christ promised that He--He, the man who has spoken with them, who has experienced all tribulations in His received human nature, and who can therefore have sympathy with us, as with men and His brethren--He will be with us in all our troubles also according to the nature by which He is our brother and we are flesh of His flesh.
~BOC, FSD, FSD, VII, 87