esty of Christ (De Divina Maiestate
Christi)_, 1562, and _Recognition (Recognito) of the Doctrine Concerning
the True Majesty of Christ_, 1564. In the _Dresden Consensus (Consensus
Dresdensis)_ of 1571 the Philippists of Electoral Saxony also rejected
the omnipresence (which they termed ubiquity) of the human nature of
Christ.

In order to reclaim the Palatinate (which, as will be explained later,
had turned Reformed) for Lutheranism the Duke of Wuerttemberg, in April,
1564, arranged for the Religious Discussion at Maulbronn between the
theologians of Wuerttemberg and the Palatinate. But the only result was
a further exchange of polemical publications. In 1564 Brenz published
_Epitome of the Maulbronn Colloquium ... Concerning the Lord's Supper
and the Majesty of Christ_. And in the following year the Wuerttemberg
theologians published _Declaration and Confession (Declaratio et
Confessio) of the Tuebingen Theologians Concerning the Majesty of the
Man Christ_. Both of these writings were answered by the theologians of
the Palatinate. After the death of Brenz, Jacob Andreae was the chief
champion in Wuerttemberg of the doctrines set forth by Brenz.

In his various publications against the Calvinists, Brenz, appealing to
Luther, taught concerning the majesty of Christ that by reason of the
personal union the humanity of Christ is not only omnipotent and
omniscient, but also omnipresent, and that the human nature of Christ
received these as well as other divine attributes from the first moment
of the incarnation of the Logos. Following are some of his statements:
"Although the divine substance [in Christ] is not changed into the
human, and each has its own properties, nevertheless these two
substances are united in one person in Christ in such a manner that the
one is never in reality separated from the other." "Wherever the deity
is, there is also the humanity of Christ." "We do not ascribe to Christ
many and various bodies, nor do we ascribe to His body local extension
or diffusion; but we exalt Him beyond this corporeal world, outside of
every creature and place, and place Him in accordance with the condition
of the hypostatic union in celestial majesty, which He never lacked,
though at the time of His flesh in this world He hid it or, as Paul
says, He humbled Himself (_quam etsi tempore carnis suae in hoc saeculo
dissimulavit, seu ea sese, ut Paulus loquitur, exinanivit, tamen numquam
ea caruit_)." According to Brenz