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Greek and Roman theology indeed taught a communication of divine gifts, but not of divine attributes, to human nature. They also taught a true and real communication of divine attributes, not to human nature as such, but to the hypostasis (the person) of the two natures. Luther, however, taught that even already in the state of humiliation, the humanity of Christ was where his deity was, and that the two natures were “united and commingled” with their attributes, not only in the person but also mutually. Consequently, Roman theologians could unanimously oppose Lutheran Christology and especially the doctrine of ubiquity.45 Still, here as well as in the doctrine of the Lord’s Supper, there is kinship. Lutherans, after all, expressly teach that the two natures of Christ are never mixed or transmuted into each other, but that each remains itself in perpetuity and preserves its essential attributes and never receives the attributes of the other nature as its own. Nor do they say that all the divine attributes are imparted to the human nature in the same sense and the same measure. The quiescent attributes of infinity and so on were never given to it directly but only through the mediation of the other attributes. The operative attributes, however, such as omnipresence, omnipotence, and omniscience, were immediately and directly a possession of the human nature.