Annotatio secunda Gregorii de Valentia societatis Iesu de controversia ubiquetaria

...power of the Deity he would always be with them, even if he were absent in the FLESH." And again, he makes Christ console his disciples thus: "No evil can happen to you if I am absent in the flesh; since the power of my Deity, which has saved you until now, is going to save you in the future as well." Here, therefore, Schmidelin has a consolation proposed by Saint Cyril, which he himself can also explain to his Ubiquitarians if he wishes. Unless perhaps they will be more saddened by this opinion of Cyril, because of the overturning of Ubiquity by this eminent Doctor.

In the same book, 11 on John, ch. 22.

But as for the objection regarding the promise of Christ: "I am with you even to the end of the age," the divine Augustine also responds to this with these words: "According to his Majesty, according to his providence, according to his ineffable and invisible grace, that which was said by Christ is fulfilled: BEHOLD I am with you all days, even to the end of the age. But ACCORDING TO THE FLESH, which the Word assumed: according to the fact that he was born of a virgin, that he was seized by the Jews, that he was fixed to the wood, that he was taken down from the cross, that he was placed in the sepulcher, that he was MANIFESTED IN THE RESURRECTION (where, then, is the Ubiquity of the flesh of Christ, which they invent after the resurrection?), that other saying is fulfilled: But me you will NOT always have. Why? Because he lived according to the presence of the BODY for forty days with his disciples, and as they were watching him, not following him, he ascended into heaven, and is NOT here. For THERE he sits at the right hand of the Father (he does not say, he sits EVERYWHERE, etc., as they do, but THERE, in heaven) and he is here. For the presence of his Majesty has not receded."

Page 8. Matthew 28.

Tract. 50 on John.

NOTE.

John 12.

At which place, certainly, Ubiquity could not have been more clearly denied by Augustine. For since he perpetually opposes the presence of Christ’s Majesty to his presence according to the flesh, and denies that he is in this world according to the presence of the flesh—even as he was manifested in the glory of his body after the resurrection—while conceding it according to the presence of his Majesty, it is clear that by "Majesty" Augustine here understands not that of the flesh of Christ, but only of his divinity alone, as I also showed against the cavils of the Ubiquitarians in our defense of the Disputation against the two Sects.