Church Fathers: Post-Nicene Fathers Vol 09: 29.01.25 On the Trinity Book VIII Pt 1

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Church Fathers: Post-Nicene Fathers Vol 09: 29.01.25 On the Trinity Book VIII Pt 1



TOPIC: Post-Nicene Fathers Vol 09 (Other Topics in this Collection)
SUBJECT: 29.01.25 On the Trinity Book VIII Pt 1

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Book VIII.

1. The Blessed Apostle Paul in laying down the form for appointing a bishop and creating by his instructions an entirely new type of member of the Church, has taught us in the following words the sum total of all the virtues perfected in him:-Holding fast the word according to the doctrine of faith that he may be able to exhort to sound doctrine and to convict gainsavers. For there are many unruly men, vain talkers and deceivershyperlink . For in this way he points out that the essentials of orderliness and morals are only profitable for good service in the priesthood if at the same time the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is not straightway made a good and useful priesthyperlink by a merely innocent life or by a mere knowledge of preaching. For an innocent minister is profitable to himself alone unless he be instructed also; while he that is instructed has nothing to support his teaching unless he be innocent. For the words of the Apostle do not merely fit a man for his life in this world by precepts of honesty and uprightness, nor on the other hand do they educate in expertness of teaching a mere Scribe of the Synagogue for the expounding of the Law: but the Apostle is training a leader of the Church, perfected by the perfect accomplishment of: the greatest virtues, so that his life may be adorned by his teaching, and his teaching by his life. Accordingly he has provided Titus, the person to whom his words were addressed, with an injunction as to the perfect practice of religion to this effect:-In all things shewing thyself an ensample of good works, teaching with gravity sound words that cannot be condemned, that the adversary may be ashamed, having nothing disgraceful or evil to say of ushyperlink . This teacher of the Gentiles and elect doctor of the Church, from his consciousness of Christ who spoke and dwelt within him, knew well that the infection of tainted speech would spread abroad, and that the corruption of pestilent doctrine would furiously rage against the sound form of faithful words, and infusing the poison of its own evil tenets into the inmost soul, would creep on with deep-seated mischief. For it is of these that he says, Whose word spreadeth like a cancerhyperlink , tainting the health of the mind, invaded by it with a secret and stealthy contagion. For this reason, he wished that there should be in the bishop the teaching of sound words, a good conscience in the faith and expertness in exhortation to withstand wicked and false and wild gainsayings. For there are many who pretend to the faith, but are not subject to the faith, and rather set up a faith for themselves than receive that which is given, being puffed up with the thoughts of human vanity, knowing the things they wish to know and unwilling to know the things that are true; since it is a mark of true wisdom sometimes to know what we do not like. However, this will-wisdom is followed by foolish preaching, for what is foolishly learnt must needs be foolishly preached. Yet how great an evil to those who hear is foolish preaching, when they are misled into foolish opinions by conceit of wisdom! And for this cause the Apostle described them thus: There are many unruly, vain talkers and deceivershyperlink . Hence we must utter our voice against arrogant wickedness and boastful arrogance and seductive boastfulness,-yes, we must speak against such things through the soundness of our doctrine, the truth of our faith, the sincerity of our preaching, so that we may have the purity of truth and the truth of sound doctrine.

2. The reason why I have just mentioned this utterance of the Apostle is this; men of crooked minds and false professions, void of hope and venomous of speech, lay upon me the necessity of inveighing against them, because under the guise of religion they instil deadly doctrines, infectious thoughts and corrupt desires into the simple minds of their hearers. And this they do with an utter disregard of the true sense of the apostolic teaching, so that the Father is not a Father, nor the Son, Son, nor the Faith, the Faith. In resisting their wild falsehoods, we have extended the course of our reply so far, that after proving from the Law that God and God were distinct and that very God was in very God, we then shewed from the teaching of evangelists and apostles the perfect and true birth of the Only-begotten God; and lastly, we pointed out in the due course of our argument that the Son of God is very God, and of a nature identical with the Father's, so that the faith of the Church should neither confess that God is single nor that there are two Gods. For neither would the birth of God allow God to be solitary, nor would a perfect birth allow different natures to be ascribed to two Gods. Now in refuting their vain speaking we have a twofold object, first that we may teach what is holy and perfect and sound, and, that our discourse should not by straying through any by-paths and crooked ways, and struggling out of devious and winding tunnels, seem rather to search for the truth than declare it. Our second object is that we should reveal to the conviction of all men the folly and absurdity of those crafty arguments of their vain and deceitful opinions which are adapted to a plausible show of seductive truth. For it is not enough for us to have pointed out what things are good, unless they are understood to be absolutely good by our refutation of their opposites.

3. But as it is the nature and endeavour of the good and wise to prepare themselves wholly for securing either the reality or the opportunity of some precious hope lest their preparedness should in some respects fall short of that which they look for,-so in like manner those who are filled with the madness of heretical frenzy make it their chiefest. anxiety to labour with all the ingenuity of their impiety against the truth of pious faith, in order that against those who are religious they may establish their own irreligion; that they may surpass the hope of our life in the hopelessness of their own, and that they may spend more thought over false than we spend over true teaching. For against the pious assertions of our faith they have carefully devised such objections of their impious misbelief, as first to ask whether we believe in one God, next, whether Christ also be God, lastly, whether the Father is greater than the Son, in order that when they hear us confess that God is one they may use our reply to shew that Christ cannot be God. For they do not enquire concerning the Son whether He be God; all they wish for in asking questions about Christ is to prove that He is not a Son, that by entrapping men of simple faith they may through the belief in one God divert them from the belief in Christ as God, on the ground that God is no longer one if Christ also must be acknowledged as God. Again with what subtlety of worldly wisdom do they contend when they say, If God is one, whosoever that other shall be shewn to be, he will not he God. For if there be another God He can no longer be one, since nature does not permit that where there is another there should be one only, or that where there is only one there should be another. Afterwards, when by the crafty cunning of this insidious argument they have misled those who are ready to believe and listen, they then apply this proposition (as if they could now establish it by an easier method), that Christ is God rather in name than in nature, because this generic name in Him can destroy in none that only true belief in one God: and they contend that through this the Father is greater than the Son, because, the natures being different, as there is but one God, the Father is greater from the essential character of His nature; and that the Other is only called Son while He is really a creature subsisting by the will of the Father, because He is less than the Father; and also that He is not God, because God being one does not admit of another God, since he who is less must necessarily be of a nature alien from that of the person who is greater. Again, how foolish they are in their attempts to lay down a law for God when they maintain that no birth can take place from one single being, because throughout the universe birth arises from the union of two; moreover, that the unchangeable God cannot accord from Himself birth to one who is born, because that which is changeless is incapable of addition, nor can the nature of a solitary and single being contain within itself the property of generation.

4. We, on the contrary, having by spiritual teaching arrived at the faith of the evangelists and apostles, and following after the hope of eternal blessedness by our confession of the Father and the Son, and having proved out of the Law the mystery of God and God, without overstepping the limits of our faith in one God, or failing to proclaim that Christ is God, have adopted this method of reply from the Gospels, that we declare the true nativity of Only-begotten God from God the Father, because that through this He was both very God and not alien from the nature of the One very God, and thus neither could His Godhead be denied nor Himself be described as another God, because while the birth made Him God, the nature within him of one God of God did not separate Him off as another God. And although our human reason led us to this conclusion, that the names of distinct natures could not meet together in the same nature, and not be one, where the essence of each did not differ in kind; nevertheless, it seemed good that we should prove this from the ex press sayings of our Lord, Who after frequently making known that the God of our faith and hope was One, in order to affirm the mystery of the One God, while declaring and proving His own Godhead, said, I and the Father are one; and, If ye had known Me, ye would have known My Father also; and, He that hath seen Me hath seen the Father also; and, Believe Me, that the Father is in Me, and I in the Father: or else believe for the very works' sakehyperlink . He has signified His own birth in the name Father, and declares that in the knowledge of Himself the Father is known. He avows the unity of nature, when those who see Him see the Father. He bears witness that He is indivisible from the Father, when He dwells in the Father Who dwells in Him. He possesses the confidence of self-knowledge when He demands credit for His words from the operations of His power. And thus in this most blessed faith of the perfect birth, every error, as well that of two Gods as of a single God, is abolished, since They Who are one in essence are not one person, and He Who is not one person with Him Who is, is yet so free from difference from Him that They Two are One God.

5. Now seeing that heretics cannot deny these things because they are so clearly stated and understood, they nevertheless pervert them by the most foolish and wicked lies so as afterwards to deny them. For the words of Christ, I and the Father are onehyperlink , they endeavour to refer to a mere concord of unanimity, so that there may be in them a unity of will not of nature, that is, that they may be one not by essence of being, but by identity of will. And they apply to the support of their case the passage in the Acts of the Apostles, Now of the multitude of them that believed the heart and soul were onehyperlink , in order to prove that a diversity of souls and hearts may be united into one heart and soul through a mere conformity of will. Or else they cite those words to the Corinthians, Now he that planteth and he that watereth are onehyperlink , to shew that, since They are one in Their work for our salvation, and in the revelation of one mystery, Their unity is an unity of wills. Or again, they quote the prayer of our Lord for the salvation of the nations who should believe in Him: Neither for these only do I pray, but for them also that shall believe on Me through their Word; that they all may be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Ushyperlink , to shew that since men cannot, so to speak, be fused back into God or themselves coalesce into one undistinguished mass, this oneness must arise from unity of will, while all perform actions pleasing to God, and unite one with another in the harmonious accord of their thoughts, and that thus it is not nature which makes them one, but will.

6. He clearly knows not wisdom who knows not God. And since Christ is Wisdom he must needs be beyond the pale of wisdom who knows not Christ or hates Himhyperlink . As, for instance, they do who will have it that the Lord of Glory, and King of the Universe, and Only-begotten God is a creature of God and not His Son, and in addition to such foolish lies shew a still more foolish cleverness in the defence of their falsehood. For even putting aside for a little that essential character of unity which exists in God the Father and God the Son, they can be refuted out of the very passages which they adduce.

7. For as to those whose soul and heart were one, I ask whether they were one through faith in God? Yes, assuredly, through faith, for through this the soul and heart of all were one. Again I ask, is the faith one or is there a second faith? One undoubtedly, and that on the authority of the Apostle himself, who proclaims one faith even as one Lord, and one baptism, and one hope, and one Godhyperlink . If then it is through faith, that is, through the nature of one faith, that all are one, how is it that thou dost not understand a natural unity in the case of those who through the nature of one faith are one? For all were born again to innocence, to immortality, to the knowledge of God, to the faith of hope. And if these things cannot differ within themselves because there is both one hope and one God, as also there is one Lord and one baptism of regeneration; if these things are one rather by agreement than by nature, ascribe a unity of will to those also who have been born again into them. If, however, they have been begotten again into the nature of one life and eternity, then, inasmuch as their soul anti heart are one, the unity of will fails to account for their case who are one by regeneration into the same nature.

8. These are not our own conjectures which we offer, nor do we falsely put together any of these things in order to deceive the ears of our bearers by perverting the meaning of words; but holding fast the form of sound teaching we know and preach the things which are true. For the Apostle shews that this unity of the faithful arises from the nature of the sacraments when be writes to the Ga latians. Fear as many of you as were baptized into Christ did put on Christ. There is neither few nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesushyperlink . That these are one amid so great diversities of race, condition, sex,-is it from an agreement of will or from the unity of the sacrament, since these have one baptism and have all put on one Christ? What, therefore, will a concord of minds avail here when they are one in that they have put on one Christ through the nature of one baptism?

9. Or, again, since he who plants and he who waters are one, are they not one because, being themselves born again in one baptism they form a ministry of one regenerating baptism? Do not they do the same thing? Are they not one in One? So they who are one through the same thing are one also by nature, not only by will, inasmuch as they themselves have been made the same thing and are ministers of the same thing and the same power.

10. Now the contradiction of fools always serves to prove their folly, because with regard to the faults which they contrive by the devices of an unwise or crooked understanding against the truth, while the latter remains unshaken and immovable the things which are opposed to it must needs be regarded as false and foolish. For heretics in their attempt to deceive others by the words, I and the Father are onehyperlink , that there might not be acknowledged in them the unity and like essence of deity, but only a oneness arising from mutual love and an agreement of wills-these heretics, I say, have brought forward an instance of that unity, as we have shewn above, even from the words of our Lord, That they all may be one, as Thou Father art in Me, and I in Thee, that they also may be in Ushyperlink . Every man is outside the promises of the Gospel who is outside the faith in them, and by the guilt of an evil understanding has lost all simple hope. For to know not what thou believest demands not so much excuse as a reward, for the greatest service of faith is to hope for that which thou knowest not. But it is the madness of most consummate wickedness either not to believe things which are understood or to have corrupted the sense in which one believes.

11. But although the wickedness of man can pervert his intellectual powers, nevertheless the words retain their meaning. Our Lord prays to His Father that those who shall believe in Him may be one, and as He is in the Father and the Father in Him, so all may be one in Them. Whydost thou bring in here an identity of mind, why a unity of soul and heart through agreement of will? For there would have been no lack of suitable words for our Lord, if it were will that made them one, to have prayed in this fashion,-Father, as We are one in will, so may they also be one in will, that we may all be one through agreement. Or could it be that He Who is the Word was unacquainted with the meaning of words? and that He Who is Truth knew not how to speak the truth? and He Who is Wisdom went astray in foolish talk? and He Who is Power was compassed about with such weakness that He could not speak what He wished to be understood? He has clearly spoken the true and sincere mysteries of the faith of the Gospel. And He has not only spoken that we may comprehend, He has also taught that we may believe, saying, That they all may be one, as Thou Father art in Me, and I in Thee, that they also may be in Us. For those first of all is the prayer of whom it is said, That they all may be one. Then the promotion of unity is set forth by a pattern of unity, when He says, as Thou, Father, art in Me, and I in Thee, that they also may be in Us, so that as the Father is in the Son and the Son in the Father, so through the pattern of this unity all might be one in the Father and the Son.

12. But because it is proper to the Father alone and the Son that They should be one by nature because God is from God, and the Only-begotten from the Unbegotten can subsist in no other nature than that of His origin; so that He Who was begotten should exist in the substance of His birth, and the birth should possess no other and different truth of deity than that from which it issued; for our Lord has left us in no doubt as to our belief by asserting throughout the whole of the discourse which follows the nature of this complete unity. For the next words are these, That the world may believe that Thou didst send Mehyperlink . Thus the world is to believe that the Son has been sent by the Father because all who shall believe in Him will be one in the Father and the Son. And how they will be so we are soon told,-And the glory which Than hast given Me I have given unto themhyperlink . Now I ask whether glory is identical with will, since will is an emotion of the mind while glory is an ornament or embellishment of nature. So then it is the glory received from the Father that the Son hath given to all who shall believe in Him, and certainly not will. Had this been given, faith would carry with it no required, for a necessity of will attached to us would also impose faith upon us. However He has shewn what is effected by the bestowal of the glory received, That they may be one, even as We are onehyperlink . It is then with this object that the received glory was bestowed, that all might be one. So now all are one in glory, because the glory given is none other than that which was received: nor has it been given for any other cause than that all should be one. And since all are one through the glory given to the Son and by the Son bestowed upon believers, I ask how can the Son be of a different glory from the Father's, since the glory of the Son brings all that believe into the unity of the Father's glory. Now it may be that the utterance of human hope in this case may be somewhat immoderate, yet it will not be contrary to faith; for though to hope for this were presumptuous, yet not to have believed it is sinful, for we have one and the same Author both of our hope and of our faith. We will treat of this matter more clearly and at greater length in its own place, as is fitting. Yet in the meantime it is easily seen from our present argument that this hope of ours is neither vain nor presumptuous. So then through the glory received and given all are one. I hold the faith and recognise the cause of the unity, but I do not yet understand how it is that the glory given makes all one.

13. Now our Lord has not left the minds of His faithful followers in doubt, but has explained the manner in which His nature operates, saying, That they may be one, as We are one: I in them and Thou in Me, that they may be perfected in onehyperlink . Now I ask those who bring forward a unity of will between Father and Son, whether Christ is in us to-day through verity of nature or through agreement of will. For if in truth the Word has been made flesh and we in very truth receive the Word made flesh as food from the Lord, are we not bound to believe that He abides in us naturally, Who, born as a man, has assumed the nature of our flesh now inseparable from Himself, and has conjoined the nature of His own flesh to the nature of the eternal Godhead in the sacrament by which His flesh is communicated to us? For so are we all one, because the Father is in Christ and Christ in us. Whosoever then shall deny that the Father is in Christ naturally must first deny that either he is himself in Christ naturally, or Christ in him, because the Father in Christ andChrist in us make us one in Them. Hence, if indeed Christ has taken to Himself the flesh of our body, and that Man Who was born froth Mary was induced Christ, and we indeed receive in a mystery the flesh of His body-(and for this cause we shall be one, because the Father is in Him and He in us), - how can a unity of will be maintained, seeing that the special property of nature received through the sacrament is the sacrament of a perfect unityhyperlink ?

14. The words in which we speak of the things of God must be used in no mere human and worldly sense, nor must the perverseness of an alien and impious interpretation be extorted from the soundness of heavenly words by any violent and headstrong preaching. Let us read what is written, let us understand what we read, and then fulfil the demands of a perfect faith. For as to what we say concerning the reality of Christ's nature within us, unless we have been taught by Him, our words are foolish and impious. For He says Himself, My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in himhyperlink . As to the verity of the flesh and blood there is no room left for doubt. For now both from the declaration of the Lord Himself and our own faith, it is verily flesh and verily blood. And these when eaten and drunk, bring it to pass that both we are in Christ and Christ in us. Is not this true? Yet they who affirm that Christ Jesus is not truly God are welcome to find it false. He therefore Himself is in us through the flesh and we in Him, whilst together with Him our own selves are in God.

15. Now how it is that we are in Him through the sacrament of the flesh and blood bestowed upon us, He Himself testifies, saying, And the world will no longer see Me, but ye shall see Me ; because I live ye shall live also; because I am in My Father, and ye in Me, and I in youhyperlink . If He wished to indicate a mere unity of will, why did He set forth a kind of gradation and sequence in the completion of the unity, unless it were that, since He was in the Father through the nature of Deity, and we on the contrary in Him through His birth in the body, He would have us believe that He is in us through the mystery of the sacraments? and thus there might be taught a perfect unity through a Mediator, whilst, we abiding in Him, He abode in the Father, and as abiding in the Father abode also in us; and so we might arrive at unity with tile Father, since in Him Who dwells naturally in the Father by birth, we also dwell naturally, while He Himself abides naturally in us also.

16. Again, how natural this unity is in us He has Himself testified on this wise,-He who eateth My flesh and drinketh My blood abideth in Me, and I in himhyperlink . For no man shall dwell in Him, save him in whom He dwells Himself, for the only flesh which He has taken to Himself is the flesh of those who have taken His. Now He had already taught before the sacrament of this perfect unity, saying, As the living Father sent Me, and I live through the Father, so he that eateth My flesh shall himself also live through Mehyperlink . So then He lives through the Father, and as He lives through the Father in like manner we live through His flesh. For all comparison is chosen to shape our understanding, so that we may grasp the subject of which we treat by help of the analogy set before us. This is the cause of our life that we have Christ dwelling within our carnal selves through the flesh, and we shall live through Him in the same manner as He lives through the Father. if, then, we live naturally through Him according to the flesh, that is, have partaken of the nature of His flesh, must He not naturally have the Father within Himself according to the Spirit since He Himself lives through the Father? And He lives through the Father because His birth has not implanted in Him an alien and different nature inasmuch as His very being is from Him yet is not divided from Him by any barrier of an unlikeness of nature, for within Himself He has the Father through the birth in the power of the nature.

17. I have dwelt upon these facts because the heretics falsely maintain that the union between Father and Son is one of will only, and make use of the example of our own union with God, as though we were trailed to the Son and through the Son to the Father by mere obedience and a devout will, and none of the natural verity of communion were vouchsafed us through the sacrament of the Body and Blood; although the glory of the Son bestowed upon us through the Son abiding in us after the flesh, while we are united in Him corporeally and inseparably, bids us preach the mystery of the true and natural unity.

18. So we have made our reply to the folly of our violent opponents, merely to prove the emptiness of their falsehoods and so prevent them from misleading the unwary by the error of their vain and foolish statements. But the faith of the Gospel did not of necessity require our answer. The Lord prayed on our behalf for our union with God, but God keeps His own unity and abides in it. It is not through any mysterious appointment of God that they are one, but through a birth of nature, for God loses nothing in begetting Him from Himself. They are one, for the things which are not plucked out of His hand are not plucked out of the hand of the Fatherhyperlink , for, when He is known, the Father is known, for, when He is seen, the Father is seen, for what He speaks the Father speaks as abiding in Him, for in His works the Father works, for He is in the Father and the Father in Himhyperlink . This proceeds from no creation but from birth; it is not brought about by will but by power; it is no agreement of mind that speaks, it is nature; because to be created and to be born are not one and the same, any more than to will and to be able; neither is it the same thing to agree and to abide

19. Thus we do not deny a unanimity between the Father and the Son,-for heretics are accustomed to utter this falsehood, that since we do not accept concord by itself as the bond of unity we declare Them to be at variance. But let them listen how it is that we do not deny such a unanimity. The Father and the Son are one in nature, honour, power, and the same nature cannot will things that are contrary. Moreover, let them listen to the testimony of the Son as touching the unity of nature between Himself and the Father, for He says, When that advocate is come, Whom I shall send to you from the Father, the Spirit of truth Who proceedeth front the Father, He shall testify of Mehyperlink . The Advocate shall come and the Son shall send Him from the Father, and He is the Spirit of truth Who proceedeth from the Father. Let the whole following of heretics arouse the keenest powers of their wit; let them now seek for what lies they can tell to the unlearned, and declare what that is which the Son sends from the Father. He Who sends manifests His power in that which He sends. But as to that which He sends from the Father, how shall we regard it, as received or sent forth or begotten? For His words that He will send from the Father must imply one or other of these modes of sending. And He will send from the Father that Spirit of truth which proceedeth from the Father; He therefore cannot be the Recipient, since He is revealed as the Sender. It only remains to make sure of our conviction on the point, whether we are to believe an egress of a co-existent Being, or a procession of a Being begotten.

20. For the present I forbear to expose their licence of speculation, some of them holding that the Paraclete Spirit comes from the Father or from the Son. For our Lord has not left this in uncertainty, for after these same words He spoke thus,-I have yet many things to say unto you, but ye cannot bear them now. When He, the Spirit of truth, is come, He shall guide you into all truth: for He shall not speak from Himself: but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me: for He shall receive of Mine and stroll declare it unto you. All things whatsoever the Father hath are Mine: therefore said I, He shall receive of Mine and shall declare it unto youhyperlink . Accordingly He receives from the Son, Who is both sent by Him, and proceeds from the Father. Now I ask whether to receive from the Son is the same thing as to proceed from the Father. But if one believes that there is a difference between receiving from the Son and proceeding from the Father, surely to receive from the Son and to receive from the Father will be regarded as one and the same thing. For our Lord Himself says, Because He shall receive of Mine and shall declare it unto you. All things whatsoever the Father hath are Mine: therefore said I, He shall receive of Mine and shall declare it unto you. That which He will receive,-whether it will be power, or excellence, or teaching,-the Son has said must be received from Him, and again He indicates that this same thing must be received from the Father. For when tie says that all things whatsoever the Father hath are His, and that for this cause He declared that it must be received from His own, He teaches also that what is received from the Father is yet received from Himself, because all things that the Father hath are His. Such a unity admits no difference, nor does it make any difference from whom that is received, which given by the Father is described as given by the Son. Is a mere unity of will brought forward here also? All things which the Father hath are the Son's, and all things which the Son hath are the Father's. For He Himself saith, And all Mine are Thine, and Thine are Minehyperlink . It is not yet the place to shew wily He spoke thus, For He shall receive of Mine: for this points to some subsequent time, when it is revealed that He shall receive. Now at any rate He says that He will receive of Himself, because all things that the Father had were His. Dissever if thou canst the unity of the nature, and introduce some necessary unlikeness through which the Son may not exist in unity of nature. For the Spirit of truth proceedeth from the Father and is sent from the Father by the Son. All things that the Father hath are the Son's; and for this cause whatever He Who is to be sent shall receive, He shall receive from the Son, because all things that the Father hath are the Son's. The nature in all respects maintains its law, and because Both are One that same Godhead is signified as existing in Both through generation and nativity; since the Son affirms that that which the Spirit of truth shall receive from the Father is to be given by Himself. So the frowardness of heretics must not be allowed an unchecked licence of impious beliefs, in refusing to acknowledge that this saying of the Lord,-that because all things which the Father hath are His, therefore the Spirit of truth shall receive of Him,-is to be referred to unity of nature.

21. Let us listen to that chosen vessel and teacher of the Gentiles, when he had already commended the faith of the people of Rome because of their understanding of the truth. For wishing to teach the unity of nature in the case of the Father and the Son, he speaks thus, But ye are not in the flesh but in the Spirit, if indeed the Spirit of God is in you. But if any have not the Spirit of Christ, he is none of His. But if Christ is in you, the body indeed is dead through sin, but the Spirit is life through righteousness. But if the Spirit of Him Who raised up Christ from the dead dwelleth in you; He Who raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit Who dwelleth in youhyperlink . We are all spiritual if the Spirit of God dwells in us. But this Spirit of God is also the Spirit of Christ, and though the Spirit of Christ is in us, yet His Spirit is also in us Who raised Christ from the dead, and He Who raised Christ from the dead shall quicken our mortal bodies also on account of His Spirit that dwelleth in us. We are quickened therefore on account of the Spirit of Christ that dwelleth in us, through Him Who raised Christ from the dead. And since the Spirit of Him Who raised Christ from the dead dwells in us, and yet the Spirit of Christ is in us, nevertheless the Spirit Which is in us cannot but be the Spirit of God. Separate, then, O heretic, the Spirit of Christ from the Spirit of God, and the Spirit of Christ raised from the dead from the Spirit of God Which raises Christ from the dead; when the Spirit of Christ that dwelleth in us is the Spirit of God, and when the Spirit of Christ Who was raised from the dead is yet the Spirit of God Who raises Christ from the dead.

22. And now I ask whether thou thinkest that in the Spirit of God is signified a nature or a property belonging to a nature. For a nature is not identical with a thing belonging to it, just as neither is a man identical with what belongs to a man, nor fire with what belongs to fire itself, and in like manner God is not the same as that which belongs to God.

23. For I am aware that the Son of God is revealed under the title Spirit of God in order that we may understand the presence of the Farther in Him, and that the term Spirit of God may be employed to indicate Either, and that this is shewn not only on the authority of prophets but of evangelists also, when it is said, The Spirit of the Lord is upon Me; therefore He hath anointed Mehyperlink . And again, Behold My Servant Whom I have chosen, My beloved in Whom My soul is well pleased, I will put My Spirit upon Himhyperlink . And when the Lord Himself bears witness of Himself, But if I in the Spirit of God cast out devils, then has the kingdom of God come upon youhyperlink . For the passages seem without any doubt to denote either Father or Son, while they yet manifest the excellence of nature.

24. For I think that the expression `Spirit of God' was used with respect to Each, lest we should believe that the Son was present in the Father or the Father in the Son in a merely corporeal manner, that is, lest God might be thought to abide in one position and exist nowhere else apart from Himself. For a man or any other thing like him, when he is in one place, cannot be in another, because what is in one place is confined to the place where it is: his nature cannot allow him to be everywhere when he exists in some one position. But God is a living Force, of infinite power, present everywhere and nowhere absent, and manifests His whole self through His own, and signifies that His own are naught else than Himself, so that where they are He may be understood to be Himself. Yet we must not think that, after a corporeal fashion, when He is in one place He ceases to be everywhere, for through His own things He is still present in all places, while the things which are His are none other than His own self. Now these things have been said to make us understand what is meant by `nature.'

25. Now I think that it ought to be clearly understood that God the Father is denoted by the Spirit of God, because our Lord Jesus Christ declared that the Spirit of the Lord was upon Him since He anoints Him and sends Him to preach the Gospel. For in Him is made manifest the excellence of the Father's nature, disclosing that the Son partakes of His nature even when born in the flesh through the mystery of this spiritual unction, since after the birth ratified in. His baptism this intimation of His inherent Sonship was heard as a voice bore witness from Heaven:-Thou art My Son; this day have begotten Theehyperlink . For not even He Himself can be understood as resting upon Himself or coming to Himself from Heaven, or as bestowing on Himself the title of Son: but all this demonstration was for our faith, in order that under the mystery of a complete and true birth we should recognise that the unity of the nature dwells in the Son Who had begun to be also man. We have thus found that in the Spirit of God the Father is designated; but we understand that the Son is indicated in the same way, when He says: But if I in the Spirit of God cast out devils, then has the kingdom of God come upon you. That is, He shews clearly that He, by the power of His nature, casts out devils, which cannot be cast out save by the Spirit of God. The phrase `Spirit of God' denotes also the Paraclete Spirit, and that not only on the testimony of prophets but also of apostles, when it is said:-This is that which was spoken through the Prophet, It shall come to pass on the last day, saith the Lord, I will pour out of My Spirit upon all flesh, and their sans and their daughters shall prophesyhyperlink ú And we learn that all this prophecy was fulfilled in the case of the Apostles, when, after the sending of the Holy Spirit, they all spoke with the tongues of the Gentiles.

26. Now we have of necessity set these things forth with this object, that in whatever direction the deception of heretics betakes itself, it might yet be kept in check by the boundaries and limits of the gospel truth. For Christ dwells in us, and where Christ dwells God dwells. And when the Spirit of Christ dwells in us, this indwelling means not that any other Spirit dwells in us than the Spirit of God. But if it is understood that Christ dwells in us through the Holy Spirit, we must yet recognise this Spirit of God as also the Spirit of Christ. And since the nature dwells in us as the nature of one substantive Being, we must regard the nature of the Son as identical with that of the Father, since the Holy Spirit Who is both the Spirit of Christ and the Spirit of God is proved to be a Being of one nature. I ask now, therefore, how can They fail to be one by nature? The Spirit of Truth proceeds from the Father, He is sent by the Son and receives from the Son. But all things that the Father hath are the Son's, and for this cause He Who receives from Him is the Spirit of God but at the same time the Spirit of Christ. The Spirit is a Being of the nature of the Son but the same Being is of the nature of the Father. He is the Spirit of Him Who raised Christ from the dead; but this is no other than the Spirit of Christ Who was so raised. The nature of Christ and of God must differ in some respect so as not to be the same, if it can be shewn that the Spirit which is of God is not the Spirit of Christ also.

27. But you, heretic, as you wildly rave and are driven about by the Spirit of your deadly doctrine the Apostle seizes and constrains, establishing Christ for us as the foundation of our faith, being well aware also of that saying of our Lord, If a man love Me, he will also keep My word; and My Father will love him, and We will come unto him, and make Our abode with himhyperlink . For by this He testified that while the Spirit of Christ abides in us the Spirit of God abides in us, and that the Spirit of Him that was raised from the dead differs not from the Spirit of Him that raised Him from the dead. For they come and dwell in us: and I ask whether they will come as alleges associated together and make Their abode, or in unity of nature? Nay, the teacher of the Gentiles contends that it is not two Spirits-the Spirits of God and of Christ-that are present in those who believe, but the Spirit of Christ which is also the Spirit of God. This is no joint indwelling, it is one indwelling: yet an indwelling under the mysterious semblance of a joint indwelling, for it is not the case that two Spirits indwell, nor is one that indwells different from the other. For there is in us the Spirit of God and there is also in us the Spirit of Christ, and when the Spirit of Christ is in us there is also in us the Spirit of God. And so since what is of God is also of Christ, and what is of Christ is also of God, Christ cannot be anything different from what God is. Christ, therefore, is God, one Spirit with God.

28. Now the Apostle asserts that those words in the Gospel, I and the Father are onehyperlink , imply unity of nature and not a solitary single Being, as he writes to the Corinthians, Wherefore I give you to understand, that no man in the Spirit of God calleth Jesus anathemahyperlink . Perceivest thou now, O heretic, in what spirit thou callest Christ a creature? For since they are under a curse who have served the creature more than the Creator-in affirming Christ to be a creature, learn what thou art, since thou knowest full well that the worship of the creature is accursed. And observe what follows, And no one can call Jesus Lord, but in the Holy Spirithyperlink . Dost thou perceive what is lacking to thee, when thou deniest Christ what is His own? If thou holdest that Christ is Lord through His Divine nature, thou hast the Holy Spirit. But if He be Lord merely by a name of adoption thou lackest the Holy Spirit, and art animated by a spirit of error: because no one can call Jesus Lord, but in the Holy Spirit. But when thou sayest that He is a creature rather than God, although thou stylest Him Lord, still thou dost not say that He is the Lord. For to thee He is Lord as one of a common class and by a familiar name, rather than by nature. Yet learn from Paul His nature.

29. For the Apostle goes on to say, Now there are diversities of gifts, but there is the same Spirit; and there are diversities of ministrations but one and the same Lord; and there are diversities of workings but the same God, Who worketh all things in all. But to each one is given the manifestation of the Spirit for that which profitethhyperlink . In this passage before us we perceive a fourfold statement: in the diversity of gifts it is the same Spirit, in the diversity of ministrations it is the very same Lord, in the diversity of workings it is the same God, and in the bestowal of that which is profitable there is a manifestation of the Spirit. And in order that the bestowal of what is profitable might be recognised in the manifestation of the Spirit, he continues: To one indeed is given through the Spirit the word of wisdom; and to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healing in the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another kinds of tongues ; to another the interpretation of tongueshyperlink .



Footnotes



1 Tit. i. 9, 10.



2 I.e. bishop.



3 Tit. ii. 7, 8.



4 Tim. ii. 17.



5 Tit. i. 9.



6 St. John x. 30; xiv. 7, 9, 10, 11.



7 Ib. x. 30.



8 Acts iv. 32.



9 1 Cor. iii. 8.



10 St. John xvii. 20, 21.



11 Reading odit.



12 Eph. iv. 4, 5.



13 Gal. iii. 27, 28.



14 St. John x. 30.



15 Ib. xvii. 21.



16 St. John xvii. 21.



17 Ib. 22.



18 St. John xvii. 22.



19 Ib. 22, 23.



20 If in the Sacrament we hold real communion with the Father and the Son, the union of Father and Son on which it is based must be also real, and not a mere concord of will.



21 St. John vi. 55, 56.



22 Ib. xiv. 19, 20.



23 St. John vi. 56.



24 Ib. 57.



25 St. John x. 28, 29.



26 Ib. xiv. 7, 9, 10, 12.



27 Ib. xv. 26.



28 St. John xvi. 12-15.



29 Ib. xvii. 10.



30 Rom. viii. 9-11.



31 St. Luke iv. 18.



32 St. Matt. xii. 18.



33 Ib. 28.



34 Ps. ii. 8, cf. St. Matt. iii. 17, & c.



35 Acts ii. 16, 17.



36 St. John xiv. 23.



37 St. John x. 30.



38 1 Cor. xii. 3.



39 Ibid.



40 Ib. 4-7.



41 Ib. 8-10.