Quae omnia habuisse Christum dubium non est; nam et manducauit et bibit et humani corporis officio functus est. Neque enim tanta indigentia in Adam fuisse credenda est ut nisi manducasset uiuere non potuisset, sed, si ex omni quidem ligno escam sumeret, semper uiuere potuisset hisque non mori; idcirco paradisi fructibus indigentiam explebat. Quam indigentiam fuisse in Christo nullus ignorat, sed potestate non necessitate; et ipsa indigentia ante resurrectionem in eo fuit, post resurrectionem uero talis exstitit ut ita illud corpus inmutaretur humanum, sicut Adae praeter praeuaricationis uinculum mutari potuisset. Quodque nos ipse dominus Iesus Christus uotis docuit optare, ut fiat uoluntas eius sicut in caelo et in terra et ut adueniat eius regnum et nos liberet a malo. Haec enim omnia illa beatissima humani generis fideliter credentium inmutatio deprecatur. Haec sunt quae ad te de fidei meae credulitate scripsi. Qua in re si quid perperam dictum est, non ita sum amator mei, ut ea quae semel effuderim meliori sententiae anteferre contendam. Si enim nihil est ex nobis boni, nihil est quod in nostris sententiis amare debeamus. Quod si ex illo cuncta sunt bona qui solus est bonus, illud potius bonum esse credendum est quod illa incommutabilis bonitas atque omnium bonorum causa perscribit. VIII. Nevertheless there remains yet another question which can be advanced by those who do not believe that the human body was taken from Mary, but that the body was in some other way set apart and prepared, which in the moment of union appeared to be conceived and born of Mary's womb. For they say: if the body was taken from man while every man was, from the time of the first disobedience, not only enslaved by sin and death but also involved in sinful desires, and if his punishment for sin was that, although he was held in chains of death, yet at the same time he should be guilty because of the will to sin, why was there in Christ neither sin nor any will to sin? And certainly such a question is attended by a difficulty which deserves attention. For if the body of Christ was assumed from human flesh, it is open to doubt of what kind we must consider that flesh to be which was assumed.