Epistle
of Athanasius in Defence of the Nicene Definition
of the Homoüsion
———————
Prefatory
Notice
{9} WE
have no means of determining the date of this Epistle, and critics do
but offer conjectures at variance with each other. The Bollandists
consider it to be earlier than A.D.
347, if not soon after the Nicene Council, e.g. 330 (Vit. Athan. c.
26). Montfaucon assigns some time between 350 and 354. Tillemont
between 342 and 361.
Other aids towards determining
it are such as these: it was written in a time of peace, after the
experience and with the anticipation of persecution; but from 325 to
330 there was no such experience, from 330 to 347 no peace, and from
352 to 361 severe persecution; what interval is left for the date is
from 348 to 352, which fulfils the requisite conditions, as being an
interval of peace, with persecution before and after it.
It may be added that the rise
of the Anomœans was about A.D. 350, and about the same time Acacius
became the leader of the Eusebian or court party on the tactic in
controversy of confining definitions of doctrine to Scripture
language, and thereby virtually of annihilating dogmatic faith. Now
the main topic and the occasion of this Epistle, as Athanasius shows
again and again, is the revival of Arianism {10} proper in its
original outspoken vigour, the prominence of Acacius, and the appeal
to Scripture against orthodoxy by him and other successors of
Eusebius.
———————
Epistle
of Athanasius. &c.
Chapter 1.
{11) 1. THOU
hast done well, in signifying to me the discussion thou hast had with
the advocates of Arianism, among whom were certain of the party of
Eusebius, as well as very many of the brethren who hold the doctrine
of the Church. Very welcome to me was thy Christian vigilance, which
excellently confuted the impiety [Note
1] of their heresy; while I marvelled at the effrontery which led
them, after the exposures already made of their bad reasonings in the
past, and of that perverse temper to which all men bore witness, still
to be complaining like the Jews, "Why did the bishops at Nicæa use
terms not in Scripture [Note 2],
'Of the substance' and 'Consubstantial'?" [Note
3] Thou then, as a man of learning, in spite of their pretences,
didst convict them of talking idly; and they in those pretences were
{12} but acting in accordance with their own evil disposition. For
they are as variable and fickle in their sentiments, as chameleons [Note
4] in their colours; and when confuted they are confused; and when
questioned they hesitate; and then they lose shame, and betake
themselves to evasions. Lastly, when detected in these, they do not
rest till they have invented fresh pleas which have no substance, and
all this that they may persist in being loyal to an impiety.
2. Now such tactics are
nothing else than an obvious token of their want of Divine Reason [Note
5], and a copying, as I have said, of Jewish malignity. For the
Jews too, when convicted by the Truth, and unable to confront it, made
excuses, such as What miracles doest Thou, that we may see and
believe Thee? What dost Thou work? though so many miracles were
given, that they themselves said, What do we? for this man doeth
many miracles? In truth, dead men were raised, lame walked, blind
saw afresh, lepers were cleansed, and the water became wine, and five
loaves satisfied five thousand, and all of them wondered and
worshipped the Lord, confessing that in Him were fulfilled the
prophecies, and that He was God, the Son of God; all but the
Pharisees, who, though the miracles shone brighter than the sun, yet
complained still, as ignorant men, Why dost Thou, being a man, make
Thyself God? Insensate, and verily blind in understanding! they
ought contrariwise to have said, "Why hast Thou, being God, become
man?" for His works did prove Him God, that thereupon they might both
worship the Father's goodness, and admire the Son's descent from on
high for our sakes. However, this they did not say; no, nor would they
witness what He was doing; or they witnessed indeed, for this they
could not avoid, but they changed their ground of complaint and said
again, "Why healest Thou the paralytic, why makest Thou the born-blind
to see, on the {13 | ED. BEN.
§ 1-2.} sabbath day?" But this too was a mere excuse and a finding
fault; for on other days as well as the sabbath did the Lord heal all
manner of sickness, and all manner of disease, but they complained
still according to their wont, and in calling Him Beelzebub, preferred
the imputation of Atheism [Note 6],
to a recantation of their wickedness. And though in sundry times
and diverse manners the Saviour thus showed His own Godhead and
preached the Father to all men, nevertheless, as kicking against the
goad, they rashly spoke against Him, as if in order that, according to
the divine proverb, they might find occasions for separating
themselves from the truth [Note 7].
3. As then the Jews of that
day, for acting thus wickedly and denying the Lord, were with justice
deprived of their laws and of the promise made to their fathers, so
the Arians, judaizing now, are in my judgment in circumstances like
those of Caiaphas and the contemporary Pharisees. For, perceiving that
their heresy is utterly unreasonable, they start difficulties, saying,
"Why was this defined and not that?" Yet wonder not though in the
event they do not persevere in that sort of warfare; for in no long
time they will have recourse to outrage, and will be throwing out
threats of the band and the captain [Note
8]. Such is their inconsistency; yet how can it be otherwise with
them? for, denying the Word of God, Divine Reason they have utterly
forfeited. Aware then of this, I would of myself have made no reply to
their attacks; but, since thy friendliness has asked to know what was
done in the Council, I have not delayed to inform you, in order to
show in few words how destitute Arianism is of a religious temper, and
how its very business is to frame evasions. {14}
Chapter
2.
4. AND
do thou, beloved, consider whether it be not so. If, the devil having
sown their hearts [Note 9] with
this perverseness, they are so confident in the truth of their
reasonings, why do they not first clear themselves of the charge of
heresy which lies against them? and then will come the time for them
to criticise the definition [Note 10]
of the Council. For no one, on being convicted of murder or adultery,
is at liberty after the trial to arraign the sentence of the judge,
why he spoke in this way and not in that. For this, instead of
exculpating the convict, rather increases his crime on the score of
petulance and audacity. Why did not they find fault with the wording
of the definition at the time when it was framed? but now when their
first duty is to repeat after the Council those anathemas in which its
creed ends, instead of this, they profess to have scruples as to the
creed itself, and they find matter for a subterfuge in the fact, which
no one denies, that the word "substance" is not in Scripture. Surely
it is just that those who are under a charge should confine themselves
to their own defence. While their own conscience is so unclean, they
are not quite the men to quarrel with an act which in truth they do
not understand. Rather, let them investigate the matter in a docile
spirit, and, in order to learn what hitherto they had not known, let
them cleanse their ears in the stream of truth and the doctrine of
piety.
5. Now it happened to the
Eusebians in the Nicene Council in this wise:—On their making a
stand in behalf of their impiety, the assembled bishops, who were more
or less three hundred in number, mildly and courteously called {15 | ED. BEN.
§ 2-3.} upon them to explain and defend themselves. Scarcely,
however, did they begin to speak, when they pronounced their own
condemnation [Note 11], for one
differed from another; then, perceiving the serious straits in which
their heresy lay, they remained dumb, and by their silence confessed
the disgrace which came upon them. On this the Bishops, after
condemning the formulæ which they had devised, published against them
the sound and ecclesiastical faith; and, whereas all subscribed it,
the Eusebians subscribed it too in those very phrases, of which they
are now complaining, (I mean, "Of the substance," and "Consubstantial,")
professing that "the Son of God is neither creature nor work, nor in
the number of things made from nothing, but that the Word is an
Offspring from the substance of the Father." And, what is strange
indeed, Eusebius of Cæsarea in Palestine, who had refused the day
before, yet afterwards subscribed, and sent to his church a letter,
saying that this was the Church's faith and the tradition of the
Fathers; and thereby made it clear to all that his party were in error
before, and were rashly contending against the truth. For, though he
was ashamed at the moment to adopt these phrases, and excused himself
to his Church in his own way, yet he certainly means to signify his
acceptance of them, in that he does not in his Epistle deny the "One
in substance," and "Consubstantial." And in this way he got into a
difficulty; for, in excusing himself, he thereby was attacking the
Arians, as if their stating that "the Son was not before His
generation," was their denial of His existence even before His birth
in the flesh. And Acacius too knows this well, though he also through
fear may pretend otherwise because of the times, and may deny the
fact. Accordingly I have subjoined {16} at the end of these remarks
the letter of Eusebius, that thou mayst know from it the scanty regard
shown by Christ's enemies [Note 12]
towards their own masters, and singularly by Acacius himself.
6. Are they not then
committing a crime, in their very thought to gainsay the decree of so
great and ecumenical a Council? are they not in transgression, when
they dare to confront that good definition against Arianism,
acknowledged, as it was, by those who had in the first instance taught
them their impiety? And supposing, even after subscription, Eusebius
and his did change again, and return like dogs to their own vomit
of impiety, then surely the present gainsayers do but deserve still
greater detestation, for they are sacrificing their souls' liberty to
those, as the masters of their heresy, who are, as James has said, double-minded
men, and unstable in all their ways, not having one opinion, but
changing to and fro, and now recommending certain statements, but soon
dishonouring them, and in turn recommending what just now they were
blaming. But this, as the Shepherd [Note
13] has said, is to be "the child of the devil," and is the note
of hucksters rather than of doctors. For, what our Fathers have of old
delivered, this is really doctrine; and this truly the token of
doctors, to confess the same thing with each other, and to vary
neither from themselves nor from their fathers; whereas they who have
not this character are not to be called true doctors but charlatans.
Thus the Greeks, as not witnessing to the same doctrines, but
quarrelling one with another, have no truth of teaching [Note
14]; but the holy and veritable heralds of the truth agree
together, not differ. For though they lived in different times, yet
they one and all tend the same way, being prophets of the one God, and
preaching the same Word harmoniously. {17 | ED. BEN.
§ 3-6.}
7. And thus what Moses taught,
that Abraham kept; and what Abraham kept, that Noe and Enoch
acknowledged, discriminating pure from impure, and becoming acceptable
to God. For Abel too in this way witnessed unto death, taught in the
truths which he had learned from Adam, who himself had learned from
the Lord, and He again, when He came in the last age for the
abolishment of sin, said, I give no new commandment unto you.
Wherefore also the blessed Apostle Paul, who had learnt it from Him,
when he is determining ecclesiastical duties, forbade that even
deacons, not to say bishops, should be double-tongued; and in
his rebuke of the Galatians, he made a broad declaration, If any
one preach any other Gospel unto you than that ye have received, let
him be anathema. As I have said, so say I again; if even an Angel from
Heaven should preach unto you any other gospel than that ye have
received, let him be anathema.
8. Thus the Apostle [Note
15]. If then truth lay [Note 16],
as the Eusebians afterwards said, otherwise than their subscription
implied, the present men ought to anathematise them for subscribing;
if on the other hand they subscribed to a truth, what ground have they
of complaint against the great Council which imposed on them the
subscription? But if they blame the Council's act, yet let off those
who took part in it, they are themselves too plainly the sport of
every wind and wave, and are influenced by opinions, not their own,
but of others, and being such, are as little trustworthy now as
before, in what they allege. Rather let them cease to carp at what
they understand not; lest so it be that, not knowing to discriminate,
they at hazard call evil {18} good and good evil, and think that
bitter is sweet and sweet bitter. Doubtless their real desire is that
doctrines which have already been judged wrong and have been
reprobated should gain the ascendancy, and they make violent efforts
to prejudice what was rightly defined. Nor is there reason for further
explanation on our part or answer to their excuses, nor for further
resistance on theirs, instead of acquiescence in what the leaders of
their heresy subscribed; but since, from an extraordinary want of
modesty, the present men perhaps hope to be able to advocate an
impiety, which really is from the Evil One [Note
17], with better success than those who went before them,
therefore, though in my former letter written to thee [Note
18], I have already argued at length against them,
notwithstanding, I am ready now also to examine each of their separate
statements, as I did those of their predecessors; for now not less
than then their heresy shall be shown to have no soundness in it, but
to be a doctrine of demons.
Chapter
3.
9. THEY
say then what the others held and dared to maintain before them [Note
19]: "Not always Father, always Son; for the Son was not before
His generation, but, as others, came out of nothing; and in
consequence God was not always Father of the Son; but when the Son
came into being {19 | ED.
BEN.
§ 5-6.} and was created, then was God called His Father. For the Word
is a creature and work, and foreign and unlike to the Father in
substance; and the Son is neither by nature the Father's true Word,
nor His only and true Wisdom; but being a creature and one of the
works, He is by an abuse of words [Note
20] called Word and Wisdom; for by the Word which is in God was He
made, as were all things. Wherefore the Son is not true God." [Note
21]
10. Now it may serve to bring
home to them what they are saying, to ask them first this, what a son
simply is, and of what is that name significant. In truth, Divine
Scripture acquaints us with a double sense of this word:—one which
Moses sets before us in the Law, When thou shalt hearken to the
voice of the Lord thy God, to keep all His commandments which I
command thee this day, to do that which is right in the eyes of the
Lord thy God, ye shall be children of the Lord your God; as also
in the Gospel, John says, But as many as received Him, to them gave
He power to become the sons of God:—and the other sense is that
in which Isaac is son of Abraham, and Jacob of Isaac, and the
Patriarchs of Jacob. Now in which of these two senses, literal or
figurative, do they understand the Son of God in such figments as the
foregoing? for I feel sure they will issue in the same impiety as the
Eusebians.
11. First, let us suppose the
word Son to be taken in the figurative, not the literal sense; and
this is how they really understand it (as their predecessors did),
only many of them shrink from saying so. If this is the sense in {20}
which the title "Son of God" is to be taken, then I observe, first of
all, that sonship in this sense is a grace gained from above by those
who have made progress in goodness, and who receive power to become
sons of God; and then, if so, He would surely in nothing differ
from us, who are also born of God; no, nor would He be Only-begotten,
as having obtained the title of Son, as others have, from His virtue.
For granting what they say, that, whereas His qualifications were
foreknown, He, on that account, from His very first beginning, by
anticipation, received the name, and the glory of the name, still
there will be no difference between Him and those who receive the name
for their actions, so long as this is the ground on which He as others
is recognised as Son. For Adam too, though he received grace from the
first, and upon his creation was at once placed in paradise, differed
in no respect either from Enoch, who was translated thither after his
birth on his pleasing God, or from the Apostle, who also was caught up
to paradise after his good actions; nay, nor from the thief, who, by
virtue of his confession, received a promise that he should be
forthwith in paradise.
12. Next when thus pressed,
they will perhaps make an answer which has brought them into
difficulty many times already: "We consider that the Son has this
prerogative over other beings, and therefore is called Only-begotten,
because He alone was brought into being by God alone, and all other
things were created by God through the Son." Now I wonder who it was
that suggested to you [Note 22]
so futile and novel an idea as that the Father alone wrought with His
own hand the Son alone, and that all {21 | ED.
BEN. § 7.} other things were brought into
being by the Son as by an under-worker. If for the toil-sake God was
content with making the Son only, instead of making all things at
once, this is an impious thought, especially in the case of those who
know the words of Esaias, The everlasting God, the Lord, the
Creator of the ends of the earth, hungereth not, neither is weary;
there is no searching of His understanding. Rather it is He who to
the hungry gives strength, and through His word refreshes the
labouring. On the other hand it is impious to suppose that He
disdained, as if a humble task, Himself to form the creatures which
came into being after the Son; for there is no pride in that God, who
goes down with Jacob into Egypt, and for Abraham's sake corrects
Abimelec in behalf of Sara, and speaks face to face with Moses, who
was but a man, and descends upon Mount Sinai, and by His secret grace
fights for the people against Amalec. However, you are false in your
fact, for we are told, He made us, and not we ourselves. He it
is that, through His Word, made all things small and great, and we may
not divide the creation, and say this is the Father's, and this is the
Son's, but all things are of one God, who uses His proper Word as a
Hand [Note 23], and in Him does
all things. As God Himself shows us, when He says, All these things
hath My Hand made; and Paul taught us as he had been taught, that There
is One God, from whom are all things; and One Lord Jesus Christ,
through whom are all things. Thus He, always as now, speaks to the
sun and it rises, and commands the clouds and it rains upon one place,
and another, where it does not rain, is dried up. And He bids the
earth to give its fruit, and fashions Jeremias in the womb. But if He
now does all this, assuredly at the beginning also He did not disdain
through the Word to make all things Himself; for these are but parts
of the whole. {22}
18. But now, thirdly, let us
suppose, as sometimes has been said, that the other creatures could
not endure to be wrought by the direct [Note
24] Hand of the Ingenerate, and therefore the Son alone was
brought into being by the Father alone, and other things by the Son as
an under-worker and assistant, for this is what Asterius [Note
25] the sacrificer has written, and what Arius has transcribed and
bequeathed to his own friends; and from that time they used this
formula, broken reed as it is, being ignorant, the bewildered men, of
its rottenness. For if it was impossible for things created to bear
the hand of God, and you hold the Son to be one of their number, how
was even He equal to this formation by God alone? and if an
intermediate was necessary that things that came into being might
come, and you hold the Son to be one of such, then must there have
been some medium before Him, for His own creation; and, that
intermediate himself again being a creature, it follows that he too
needed another Mediator for his own framing. And though we were to
devise another, we must still first devise his Mediator, so that we
shall never come to an end. And thus a Mediator being ever in request,
never would the creation be constituted, because nothing that has come
into being can, as you say, bear the direct hand of the Ingenerate.
And if, on your perceiving the extravagance of this, you begin to say
that the Son, though a creature, was made capable of being made
immediately by the Ingenerate, then all the other things also, though
they are mere creatures, are capable of being framed immediately by
the Ingenerate; for the Son too is but a creature in your judgment, as
everything else. And consequently the generation of the Word is
superfluous, according to your impious and futile imagination, {23 | ED.
BEN. § 8-9.} God being sufficient for the
immediate formation of all things, and all things that have been
brought out of nothing being capable of sustaining His direct hand.
14. These impious men then
having so little mind amid their madness, let us see, fourthly,
whether this particular sophism will not prove even more irrational
than the others. Adam was created alone by God alone (through the
Word); yet no one would say that Adam differed from those who came
after him in having thereby something in his nature more than all
other men (granting that he alone was made by God alone, and that we
all spring from Adam and consist by succession of our race) so long as
we consider him fashioned from the earth as others, and that, at first
not existing, he afterwards came to be. But though we were to allow
some prerogative to the Protoplast as having been formed by the very
Hand of God, still it must be accounted to him as one of honour, not
of nature. For he came of the earth, as all other men; and the Hand
which then fashioned Adam, now also and ever is fashioning and giving
entire consistence to those who come after him. And God Himself
declares this to Jeremias, as I said before: Before I formed thee
in the womb, I knew thee; and so He says of all, All those
things hath My hand made; and again by Esaias, Thus saith the
Lord, thy Redeemer, and He that formed thee from the womb; I am the
Lord that maketh all things, that stretcheth forth the heavens alone,
that spreadeth abroad the earth by Myself. And David, knowing
this, says in the Psalm, Thy Hands have made me and fashioned me;
and he who says in Esaias, Thus saith the Lord who formed me from
the womb to be His servant, signifies the same. Therefore, in
respect of nature, he differs nothing from us though he precedes us in
time, so long as we all consist and are created by the same Hand. If
then these be your thoughts, O Arians, about the Son of God also, that
thus He subsists and came to be, then in {24} your judgment He will
differ nothing on the score of nature from others, supposing He too
once was not, and then was brought into being, and the name of Son
was, on His creation, for His virtue's sake, by grace united to Him.
For, from what you say, He Himself is one of those of whom the Spirit
says in the Psalms, He spake the word and they were made; He
commanded and they were created. If so, who was it to whom God
gave command for the Son's creation? for a Word there must be to whom
God gave command [Note 26],
and in whom the works are created; but ye have no other to show
than the Word whom ye deny, unless indeed you should again devise some
new notion.
15. "Yes," they will say, "we
have found another;" (which indeed I have formerly heard from the
Eusebians,) "on this score do we consider that the Son of God has a
prerogative over others, and is called Only-begotten, because He alone
partakes the Father, and all other things partake the Son." Thus they
weary themselves in changing and varying their statements, like so
many pigments; however, this shall not save them from an exposure, as
men who speak empty words out of the earth, and wallow as if in
the mire of their own devices. For if indeed He were called God's Son,
and we the Son's sons, their fiction were plausible; but if we too are
said to be sons of that God, of whom He is Son, then we too partake
the Father, who says, I have begotten and exalted children.
For, if we did not partake Him, He had not said, I have begotten;
but, if He Himself begat us, no other than He is our Father [Note
27]. And, as before, it avails not, whether the Son has something
more and was made first, whereas we have something less and were made
afterwards, as long as we all partake, and are called sons, of the
same Father. For the more or less does not indicate a different nature
[Note 27]; {25 | ED. BEN. § 9-10.} but
attaches to each according to the practice of virtue; and one is
placed over ten cities, another over five; and some sit on twelve
thrones judging the twelve tribes of Israel; and others hear the
words, Come, ye blessed of My Father, and, Well done, good
and faithful servant. With these ideas, however, no wonder they
imagine that of such a Son God was not always Father, and that such a
Son was not always in existence, but was brought into being from
nothing, as a creature, and was not before His generation; for such a
one is other than the True Son of God.
16. But to persist in thus
speaking involves guilt; for it is the tone of thought of Sadducees,
and of Samosatene [Note 28] to
consider that the Word and Wisdom of the Father is but His Son by
grace and adoption: it remains then to say that He is Son in the
second of the senses above specified, viz., not by an extreme figure,
but in a literal sense, as Isaac was son of Abraham as being begotten
of him. In other words, the Son is of the nature of the Father [Note
29], for nature and nothing short of nature is implied in the idea
of sonship, generation, or derivation. A son is a father's increase,
not acquisition; from within not from without. I know the objection
which will be made to this doctrine; it will be said that I have
proposed a mere human conception {26} of a sacred truth, altogether
earthly and utterly unworthy of God, but I cannot accept such an
account of it. Such an objection only argues ignorance in those who
make it; for analogy does not involve likeness. Spirit is not as body,
God is not as man, nor man as God. Men are created of matter, and
their substance is liable to increase and loss; but God is immortal
and incorporeal. And if so be the same terms are used of God and of
man in divine Scripture, yet the clear-sighted, as Paul injoins, will
study its text and thereby discriminate, and dispose of what is
written there according to the nature of each subject, and will avoid
any confusion of sense, so as not to conceive of the attributes of God
in a human way, nor again to ascribe the properties of man to God. For
this were to mix wine with water, and to place upon the altar strange
fire together with that which is divine.
17. For instance, God creates,
and man too is said to create, and God has being, and men too are said
to be. Yet does God create as man does? or has He being as man has
being? Perish the thought; we understand the terms in one sense of
God, and in another of men. For God creates in that He calls into
being that which is not, needing nothing thereunto: but men create by
working some existing material, first praying, and thereby gaining the
science to execute from that God who has framed all things by His
proper Word. And again, men, being incapable of self-existence, are
inclosed in place, and have their consistence in the Word of God; but
God is self-existent, inclosing all things, and inclosed by none [Note
30]; within all according to His own goodness and power, yet
without all in His proper nature. As then men create not as God
creates, as their being is not such as God's being, so men's
generation is in one way, and the Son is from the Father in another.
For the offsprings of men are {27 | ED.
BEN.
§ 10-12.} in some sort portions of their fathers, since the very
nature of bodies is to be compounded and dissoluble [Note
31], and to act by piecemeal; and men lose their substance in
begetting [Note 32], and again
they gain substance from the accession of food. And on this account
men in their time become fathers of many children; but God, who is
individual, is Father of the Son without being parted or affected, for
there is neither loss nor gain to the Immaterial, as there is in the
case of men, and, being simple in His nature, He gives absolutely and
utterly all that He is, and thereby is Father of One Only Son. This is
why the Son is Only-begotten, and alone in the Father's bosom, and
alone is acknowledged by the Father to be from Him, as in the words, This
is My beloved Son, in whom I am well pleased. And therefore
also, He is the Father's Word [Note
33], a title which suggests that the Divine Nature is beyond
liability to affection and division, in that not even a human word is
begotten with any such accidents, much less the Word of God.
Wherefore, also, He sits, as Word, at the Father's right hand; for
where the Father is, there also is His Word; but we, as being His
works, stand in judgment before Him; and He is adored, because He is
Son of the adorable Father, but we adore, confessing Him Lord and God,
because we are creatures and other than He.
18. If this be so, we come to
this question:—supposing by the appellation of Son of God must be
meant God's offspring, the fulness of His very Self, can it be a light
sin, to maintain that He was made out of nothing, and was not before
His generation? It is of course a subject which transcends the
thoughts of men, but, I repeat, God's nature is not bound by the
conditions of ours. We become fathers of our children in time, but
God, in that He ever is, is ever Father of His Son [Note
34]. And the generation of {28} mankind is familiarised to us from
earthly instances that are parallel; but since no one knoweth the
Son but the Father, and no one knoweth the Father but the Son, and he
to whomsoever the Son will reveal Him, therefore the sacred
writers, to whom the Son has revealed Him, have given us a sort of
image, but nothing more, from things visible, saying, Who is the
brightness of His glory and the impress of His Person; and again, For
with Thee is the well of life, and in Thy light shall we see light;
and when the Word chides Israel, He says, Thou hast forsaken the
Fountain of wisdom; and this Fountain it is which says, They
have forsaken Me, the Fountain of living waters. And mean indeed
and very dim is the illustration compared with what we desiderate; but
yet it is possible from it to understand something above man's nature
[Note 35], instead of thinking
the Son's generation to be on a level with ours. For instance, who can
even imagine that the radiance of light "once was not," so that he
should dare to say that "the Son was not always," or that "the Son was
not before His generation"? or who is capable of separating the
radiance from the sun, or of conceiving of the Fountain as ever void
of life, that he should say, even if mad, "The Son is from nothing,"
(who says Himself, I am the life), or "alien to the
Father's substance," (who says, He that hath seen Me hath seen the
Father?) for the sacred writers wishing us thus to understand,
have given these illustrations; and it is irrelevant and most impious,
when Scripture contains such images, to form ideas concerning our Lord
from others which are neither in Scripture, nor have any pious
bearing.
19. Let us go by Scripture;
then from what teacher or by what tradition have you derived these
notions about the Saviour? From what passages of Scripture? "Yes,"
they will say, "in the Proverbs we read, The Lord hath {29 | ED. BEN.
§ 12-13.} created Me a beginning of His ways unto His works [Note
36]. This the Eusebians used to insist upon in former years, and
you write me word that the present men also, though overthrown and
confuted by an abundance of proof, still are putting about in every
quarter this passage, and saying that the Son is one of the creatures,
and reckoning Him with things which came into being out of nothing.
But I answer first, it cannot mean this, supposing we have already
proved Him to be a Son. Son and creature are ideas incompatible with
each other. If then Son, therefore not creature: if creature, not Son:
for vast is the difference between them, and Son and creature cannot
be the same, unless His substance be considered to be at once from God
and yet external to God. This at first sight; but, secondly, these men
seem to me to have a wrong understanding of this passage. They ask us
again and again, like so many noisy gnats [Note
37], "Has the passage no meaning?" Yes, it has a meaning, a pious
and very orthodox meaning, but not theirs, and had they understood it,
they would not have blasphemed the Lord of glory. It is true to
say that the Son was created, but this took place when He became man;
for creation belongs to man. And any one may find this sense duly
conveyed in the divine oracles, who, instead of accounting their
perusal a secondary matter, investigates the time and persons, and the
purpose, and thus studies and ponders what he reads. Now as to the
season spoken of, he will find for certain that, whereas the Lord
always exists, at length in fulness of the ages He became man; and
whereas He is Son of God, He {30} became Son of man also. And as to
the need he will understand that, wishing to annul our death, He took
on Himself a body from the Virgin Mary; in order that, by offering
this unto the Father a sacrifice for all, He might deliver us all, who
by fear of death were all our life through subject to bondage.
And as to the person, this is indeed the Saviour's, but it is then
said of Him when He took a body and said, The Lord has created Me a
beginning of His ways unto His works. For as it properly belongs
to Him, as God's Son, to be everlasting, and to be in the Father's
bosom, so, on His becoming man, the words befitted Him, The Lord
created Me. For then they are said of Him, and then He hungered,
and thirsted, and asked where Lazarus lay, and suffered, and rose
again. And as, when we hear of Him as Lord and God and true Light, we
understand Him as being from the Father, so on hearing The Lord
created, and Servant, and He suffered, we shall
justly ascribe this, not to His Godhead, for it does not belong to It,
but we must interpret it of that flesh which He bore for our sakes;
for to it these things are proper, and this flesh itself was none
other's than the Word's. And if we wish to know the advantages we
attain by this, we shall find them to be as follows: that the Word was
made flesh, not only to offer up this body for all, but that we,
partaking of His Spirit, might be made gods, a gift which we could not
otherwise have gained than by His clothing Himself in our created
body; for hence we derive our name of "men of God" and "men in Christ."
And as we, by receiving the Spirit, do not lose our own proper
substance, so the Lord, when made man for us, and bearing a body, was
no less God; for He was not lessened by the envelopment of the body,
but rather deified it and rendered it immortal. {31 | ED.
BEN.
§ 14-15.}
Chapter
4.
20. THIS
then is quite enough in order to denounce as infamous this Arian
heresy; for, as the Lord has granted, out of their own words is
impiety brought home to them. But now let us on our part act on the
offensive, and call on them for an answer; for it is fair time, when
their own ground has failed them, to question them on ours; perhaps it
may abash the perverse, and make them see whence they have fallen. It
has been shown above that the appellation "Son" is so far from
implying beginning of existence as actually to suggest co-existence
and co-eternity and co-divinity with God the Father. But, besides
this, I have incidentally referred to the passages in Holy Scripture
which speak of our Lord as the Divine Word and Wisdom, and the meaning
of these titles, when carefully considered, is a confirmation that He
is truly and literally the Son. The Apostle, for instance, says, Christ
the Power of God and the Wisdom of God; and John after saying, and
the Word was made flesh, at once adds, And we have seen His
glory the glory as of the Only-begotten of the Father full of grace
and truth; so that, the Word being the Only-begotten Son, is also
that Power and that Wisdom by which heaven and earth and all that is
therein were made. In like manner we have learnt from Baruch that
Wisdom comes from a Fountain [Note
38], and that that Fountain is God; what then is Wisdom but His
Son? Now, if they deny Scripture, they are at once aliens from the
Christian name, and may fitly be called of all men atheists, and
Christ's enemies, for they have brought upon themselves these titles.
But if they agree with us that the sayings of Scripture are divinely
inspired, let them dare to say openly what they think in secret, that
the Word and Wisdom being the Son, the Word {32} and Wisdom of the
Father had a beginning, that is, that God was once wordless and
wisdomless; and let them in their madness say, "There was once when He
was not," and "before His generation, Christ was not;" and again let
them declare that the Fountain begat not Wisdom from Itself, but
acquired It from without, till they have the daring to say, "The Son
came of nothing;" whence it will follow that His origin is no longer a
Fountain, but a sort of pool, as if merely receiving water from
without, and usurping the name of Fountain.
21. How full of impiety this
is, I consider none can doubt who has ever so little understanding;
however, they shall be answered as Arius was, and as I noticed when I
began. They whisper something about titles, Word and Wisdom are titles
of the Son, only titles [Note 39];
titles! then what is His real name? What is He really? is He more than
those titles, or less than them? If He is greater than the titles, it
is not lawful from the lesser to designate the higher, but, if He be
in His own nature less than the titles, then it follows that He has
earned what is higher than His original self, and this implies in Him
a moral advance, which is an impiety equal to anything that has gone
before. For that He who is in the Father, and in whom also the Father
is, who says, I and the Father are one, whom he that hath
seen, hath seen the Father, to imply, I say, by the titles you
give Him that He has been improved by anything external, is the
extreme of madness.
22. However, when they are
beaten hence, and like the old Eusebians are in these great straits,
then they have this remaining plea, which Arius too in ballads, and in
his own Thalia, fabled, starting it as a new difficulty: "Many words
speaketh God; which then of these are we to call Son and Word,
Only-begotten of the Father?" Insensate, and anything but Christians!
for first, in using {33 | ED.
BEN.
§ 16-17.} such language about God, they are not far from conceiving
of Him as a man, who speaks and then modifies His first words by His
second, just as if one Word from God were not sufficient for the
framing of all things at the Father's will, and for His providential
care of all. For His speaking many words would argue a feebleness in
them all, each needing the service of the other. But that God should
act through One Word, which is the true doctrine, both shows the power
of God, and the perfection of the Word that is from Him, and the pious
understanding of them who thus believe.
23. O that they would be led
to confess the truth from these their own admissions now! how near
they come to it, in order to start off again in hopeless divergence!
They grant that "many words speaketh God," and what is such utterance
but in some sort a bringing forth? He is a Father of words; then why
not in that way which is most perfect? why not rather the Father of
One Word than of many?—of a Word substantive and from His own
fulness rather than of mere utterances [Note
40] which come and go and have no stay? These men are loth to say
that there is no substantial Word of God, why then do they not go on
to confess that that Word is a Son also? Is Son a mere title without
substance? and must not also that Word be a reflection or image? and,
as God is One, is not His Image substantive and one? and who is that
but the One Son? All these appellations look to one Object, and each
of them subserves the rest. For the Son of God, as may be learnt from
the divine oracles themselves, is Himself the Word of God, and the
Wisdom, and the Image, and the Hand, and the Power; for God's
Offspring is One, and of the generation from the Father these titles
are tokens [Note 41]. If you say
the Son, you have declared what is from the Father by nature; and if
you imagine the Word, you are {34} thinking again of what is from Him,
and what is inseparable; and speaking of Wisdom, again you mean in
like manner, what is not from without, but from Him and in Him; and if
you name the Power and the Hand, again you speak of what is proper to
the substance; and, speaking of the Image, you signify the Son; for
what else is like God but the Offspring from Him? Doubtless the things
which came into being through the Word, these are founded in
Wisdom; and what are founded in Wisdom, these are all made
by the Hand, and came to be through the Son.
24. And we have proof of this,
not from adventitious authorities, but from the Scriptures; for God
Himself says by Esaias the Prophet, My Hand also hath laid the
foundation of the earth, and My right Hand hath spanned the heavens.
And again, And I have covered them in the shadow of My Hand,
that I may plant the heavens and lay the foundations of the earth.
And David being taught this, and knowing that the Lord's Hand was
nothing else than Wisdom, says in the Psalm, In Wisdom hast Thou
made them all; the earth is full of Thy riches. Solomon also
received the same from God, and said, The Lord by Wisdom hath
founded the earth; and John knowing that the Word was the Hand and
the Wisdom, thus preaches the gospel, In the beginning was the Word
and the Word was with God and the Word was God; the same was in the
beginning with God: all things were made by Him, and without Him was
not anything made. And the Apostle, understanding that the Hand
and the Wisdom and the Word was nothing else than the Son, says God
who at sundry times and in divers manners spake in time past unto the
Fathers by the Prophets, hath in these last days spoken unto us by His
Son, whom He hath appointed Heir of all things, by whom also He made
the ages. And again, There is One Lord Jesus Christ, through
whom are all things, and we through Him. And knowing also that the
Word, the Wisdom, the Son was the Image Himself of the Father, he says
{35 | ED.
BEN.
§ 17-18.} in the Epistle to the Colossians, Giving thanks to God
and the Father which hath made us meet to be partakers of the
inheritance of the saints in light, who hath delivered us from the
power of darkness, and hath translated us into the kingdom of His dear
Son; in whom we have redemption, even the remission of sins; who is
the Image of the Invisible God the First-born of every creature; for
by Him were all things created, that are in heaven and that are in
earth, visible and invisible, whether they be thrones, or dominions,
or principalities, or powers; all things were created by Him and for
Him: and He is before all things, and in Him all things consist.
25. For as all things are
created by the Word, so, because He is the Image [Note
42], are they also created in Him. And thus a man who directs his
thoughts to the Lord will be saved from stumbling upon the stone of
offence, and will go forward to that illumination which streams from
the light of truth; for this is really the sentiment of piety, though
these contentious men burst with spite, neither devout towards God,
nor abashed by the arguments which confute them.
Chapter
5.
26. Now the Eusebians were at
that former time examined at great length, and passed sentence on
themselves, as I said before; on this they subscribed; and after this
change of mind they kept in quiet and retirement; but since the
present party, in the wantonness of impiety, and in their wild
vagaries about the truth, are full set upon accusing the Council, let
them tell us, I repeat, what is the sort of Scriptures from which they
have learned, or who is the Saint by whom they have been taught, to
heap together {36} their phrases, "Out of nothing," and "He was not
before His generation," and "Once He was not," and "Alterable," and
the "Pre-existence," and "At God's will;" which are their fables in
mockery of the Lord. Considering then that they on their part have
made use of phrases not in Scripture [Note
43], and that with a view thereby of expressing impious notions,
it does not become them to find fault with those who for a pious
purpose go beyond Scripture. Disguise it as you will by artful terms
and plausible sophisms, impiety is a sin; but represent the truth
under ever so strange a formula, while it is truth, it at least is
piety. That what these Christ-opposers advanced was impious falsehood,
I have proved both now and formerly; that what the Council defined was
pious truth is equally clear, as will be granted by any careful
inquirer into the occasion of the definition. It was as follows:—
27. The Council wishing to
condemn the impious phrases of the Arians, and to use instead the
received terms of Scripture, namely, that the Son is not from nothing,
but from God, and is the Word and Wisdom and not
a creature or work, but the proper Offspring from the Father, the
party of Eusebius, out of their inveterate heterodoxy, understood the
phrase from God as common to Him and to us, as if in respect to
it the Word of God differed nothing from us, and this, because it is
written, There is One God from whom all things; and again, Old
things are passed away, behold all things are new, and all things are
from God. But the Fathers, perceiving their craft and the cunning
of their impiety, were forced thereupon to express more distinctly the
sense of the words from God. Accordingly, they wrote "from the
substance of God," in order that from God might not be
considered common and equal in the Son and in things which are made,
but that all others might be acknowledged as creatures, and the Word
{37 | ED. BEN.
§ 18-20.} alone as from the Father. For though all things be said to
be from God [Note 44], yet this
is not in the sense in which the Son is from Him; for as to the
creatures, "from God" is said of them, in that they exist not
at random or spontaneously, nor come into being by chance, according
to those philosophers who refer them to the combination of atoms, and
to elements which are homogeneous, nor as certain heretics imagine
some other Framer, nor as others again say that the constitution of
all things is from certain Angels; not for these reasons, but because,
whereas there is a God, it was by Him that all things were brought
into being, when as yet they were not, through His Word; and as to the
Word, since He is not a creature, He alone is really, as well as is
called, from the Father; and this is signified, when it is said
that the Son is "from the substance of the Father," for to no creature
does this attach. In truth, when Paul says that all things are from
God, he immediately adds, and one Lord, Jesus Christ, through
whom all things, by way of showing all men that the Son is other
than all these things which came into being from God [Note
45], (for as to the things which came from God, it was through the
Son that they came); and he used the words which I have quoted with
reference to the world as framed by God, and not as if all things
proceeded from the Father as the Son does. For neither are other
things as the Son is, nor is the Word one among those other, for He is
Lord and Framer of all; and on this account did the Holy Council
declare expressly that He was of the substance of the Father, that we
might believe the Word to be other in nature than things which have a
beginning, as being alone truly from God; and that no subterfuge
should be left open to the impious. This then was the reason why the
Council wrote "Of the substance."
28. Again, when the Bishops
said that the Word must {38} be described as the True Power and image
of the Father as the exact Likeness [Note
46] of the Father in all things, and as unalterable, and as
always, and as in Him without division; (for never was the Word not in
being, but He was always existing everlastingly with the Father, as
the radiance of light), then the party of Eusebius endured it indeed,
as not daring to contradict, being put to shame by the arguments which
were urged against them; but withal they were caught whispering to
each other and winking with their eyes, that "like" and "always," and "the
attribute of power," and "in Him," were, as before, common to us and
to the Son, and that it was no difficulty to agree to these
statements. As to "like," they said that it is written of us, Man
is the image and glory of God; "always," that it was written, For
we which live are always; "In God," In Him we live and move and
have our being; "unalterable," that it is written, Nothing
shall separate us from the love of Christ; as to "power," that
even the caterpillar and the locust are called power and great
power, and that it is often said of the people, for
instance, All the power of the Lord came out of the land of Egypt;
and others are heavenly powers, for Scripture says, The Lord of
powers is with us, the God of Jacob is our refuge. Indeed Asterius,
by title the sophist, had said the like in writing, having learned it
from them, and before him Arius having learned it also, as has been
said. But the Bishops, discerning in this too their simulation, and
whereas it is written, Deceit is in the heart of the impious that
imagine evil, were again compelled on their part to concentrate
the sense of the Scriptures, and to re-say and re-write more
distinctly still, what they had said before, namely, that the Son is "Consubstantial"
with the Father; by way of signifying that the Son is from the Father,
and not merely like, but is the same in likeness, and of showing that
the Son's likeness and unalterableness {39 | ED. BEN.
§ 20.} are different from such copy of the same as is ascribed to us,
which we acquire from virtuous living and the observance of the
commandments.
29. For bodies which are like
each other admit of separation and of becoming far off from each
other, as are human sons relatively to their parents, (as it is
written concerning Adam and Seth who was begotten of him, that he was
like him after his own pattern;) but since the generation of the Son
from the Father is not according to the nature of men, and He is not
only like but also inseparable from the substance of the Father, and
He and the Father are One, as He has said Himself, and the Word is
ever in the Father and the Father in the Word, as is the radiance
relatively to the light, (for this the very term indicates,) therefore
the Council, as understanding this, suitably wrote "Consubstantial," [Note
47] that they might both defeat the perverseness of the heretics,
and show that the Word was other than created things. For, after thus
writing, they at once added, "But they who say that the Son of God is
from nothing, or created, or alterable, or a work, or from other
substance, these the Holy Catholic Church anathematises." And in
saying this, they showed clearly that "Of the substance," and "Consubstantial,"
do condemn those impious words, "created," and "work," and "brought
into being," and "alterable," and "He was not before His generation."
And he who holds these contradicts the Council; but he who does not
hold with Arius, must needs hold and enter into the decisions of the
Council, suitably regarding them to imply the relation of the radiance
to the light, and from thence gaining an image of the sacred truth.
30. Therefore if these men, as
their predecessors, make it an excuse that the terms are strange, let
them consider the sense in which the Council so wrote, and
anathematise {40} what the Council anathematised; and then, if they
can, let them find fault with those very terms. For I well know that,
if they hold the sense of the Council, they will fully accept the
terms in which it is conveyed; whereas if it be the sense which they
wish to complain of, all must see that it is idle in them to discuss
the wording, when they are but seeking for themselves excuses for a
doctrine which is impious.
31. This then was the reason
of these words; but if they still complain that such are not
scriptural, I observe first, that they have to blame themselves, and
no one else in this matter, for it was they who set the example,
beginning their war against God with statements not in Scripture; and
next, as any one who cares to inquire may easily ascertain, granting
that the terms employed by the Council are not absolutely in
Scripture, still, as I have said before, they contain the sense of
Scripture [Note 48]. Moreover,
should they object that to speak of the substance of God is to teach
that He is of a compound nature, (substance implying accidents [Note
49], and divinity, fatherhood and the like being therefore in the
number of certain accidents by which His substance is clad or
supplemented [Note 50],) I reply
that the blasphemy, for such it is, is theirs, not ours. For we hold
nothing of the kind. This would be to hold that God is material, and
that His Son is after all not from His substance, but from a certain
attribute or power which is attached to Him. But no; on the contrary,
God is transcendently simple, and being such, it follows that in
saying "God" and naming "Father," we name nothing besides Him, but we
signify His substance or essence Itself. For though to comprehend what
the substance of God is be impossible, yet let us only understand of
God that He is a Being or Essence, and then, if Scripture indicates
Him by means of these {41 | ED.
BEN.
§ 21-23.} names, we too, with the intention of indicating Him and
none else, call Him God, and Father, and Lord.
32. When then He says, I am
He that is [Note 51], and I
am the Lord God, or when Scripture says, God, we understand
nothing else by the words but an intimation of His incomprehensible
substance Itself, and that He Is, who is spoken of. Therefore let no
one be startled on hearing that the Son of God is from the substance
of the Father; rather let him accept the explanation of the Bishops,
who in more explicit but equivalent language have for from God
written "Of the substance." For they considered it the same thing to
say that the Word was of God and "of the substance of God,"
since the word "God," as I have already said, signifies nothing but
the substance or essence of Him who is. If then the Word is not
in such sense from God, as to be Son, genuine and natural, from the
Father, but only as creatures are from Him, as being framed, and as all
things are from God, then neither is He from the substance of the
Father, nor again is the Son according to substance Son, but in
consequence of virtue, as we who are called sons by grace. But if only
He is from God, as a genuine Son, as He is, then let the Son,
as is reasonable, be called from the substance of God. And the
illustration of Light and its Radiance bears the same way. For the
sacred writers have not said that the Word was related to God as fire
kindled from the heat of the sun, which after a while goes out, for
this is an external work and a creature of its author, but they all
preach of Him as Radiance [Note 52],
thereby to signify His being from the Divine substance, proper and
indivisible, and to express His oneness with the Father. This also
will secure His true unalterableness and immutability; for how can
these be His, unless He be proper Offspring [Note
53] of the Father's {42} substance? For this too must be taken to
confirm His identity with His own Father. And so again, if He be the
Word, the Wisdom, the Father's Image, as well as Radiance, on these
accounts He plainly must be consubstantial. For unless it be proved
that He is not an offspring from God, but an instrument [Note
54] different both in nature and in substance, surely the Council
was happy in its wording as well as orthodox in its sense.
33. By this Offspring the
Father made all things, and by Him, who is His radiance, diffusing His
universal Providence, He exercises His love to men; not as if Light
were a simple property lodged in the Son (as perhaps they will say)
and only acted through Him, for it is Itself one with the Father, no
channel foreign in substance to the Light and to its Fountain, no mere
creation; no, this is the belief of Caiaphas and Samosatene, but the
Light which is from the Father He possesses in fulness, and of Him
others receive according to the measure of each, no intermediate
existing between the Father and Him by whom all things have been
brought into being. And in Him is the Father revealed and known, and
with Him frames the world, and does all things, and is partaken by all
things, for all things partake of the Son, as partaking of the Holy
Ghost. And these prerogatives of the Son show beyond cavil that He is
no creature, but a proper offspring from the Father, as radiance is
from light.
Chapter
6.
34. THIS
then is the intention with which the Fathers who met together at Nicæa
made use of these terms; and next, having shown this, I will recur to
what I said when I began. I said that at the Council, Eusebius, {43 |
ED.
BEN.
§ 24-25.} after objecting to the definition passed by the Fathers
assembled, acknowledged that it expressed the Church's faith, as it
had come down to us by tradition. I then went on to say that certainly
what those who went before us had delivered to us was the true
doctrine, and of final authority, and to be followed. However, I
thought it best, instead of simply appealing to the voice of Antiquity
or of the agreement of Bishops, to explain and defend once more the
phrases in which the Council had thought right to convey the Christian
Truth. This I have now done; but I will not bring my letter to an end
without giving these heretical teachers specimens of the language of
writers of an earlier date, which are in accordance with that to which
the Arians take exception.
35. Know then first, O Arians,
foes of Christ, that Theognostus [Note
55], a learned man, did not decline the phrase "Of the substance,"
for in the second book of his Hypotyposes, he writes thus of the
Son:—
Testimony
of Theognostus
"The substance of the Son is
not any addition from without, brought into the Divine Nature by a
fresh creation, but It sprang from the Father's substance, as the
radiance of light, as the vapour [Note
56] of water; for neither the radiance, nor the vapour, is the
water itself or the sun itself, nor is it alien, but is an effluence
of the Father's substance, which, however, suffers no partition. For
as the sun remains the same, and is not impaired by the rays poured
forth by it, so neither does the Father's substance suffer change,
though it has the Son as an Image of Itself."
Theognostus then, after first
investigating in the way {44} of an exercise [Note
57], proceeds to lay down his own sentiments in the foregoing
words.
36. Next Dionysius, who was
Bishop of Alexandria, upon his writing against Sabellius, and
expounding at large the Saviour's economy according to the flesh, and
thence proving against the Sabellians that not the Father but His Word
was made flesh, as John has said, was suspected of saying that the Son
was a creature and brought into being, and not consubstantial with the
Father; on this he writes to his namesake Dionysius, Bishop of Rome,
to explain that this was a slander upon him. And he assured him that
he had not called the Son a creature, but on the contrary, that he did
confess Him to be nothing else than consubstantial. And his words run
thus:—
Testimony
of Dionysius of Alexandria
"And I have written in another
letter a refutation of the false charge they bring against me, that I
deny that Christ was consubstantial with God. For though I say that I
have not found this term anywhere in Holy Scripture, yet my remarks
which follow, and which they have not quoted, are not inconsistent
with that belief. For I instanced a human production as being
evidently homogeneous, and I observed that undeniably parents differed
from their children only in not being simply the same, otherwise there
could be neither parents nor children. And my letter, as I said
before, owing to present {45 | ED. BEN.
§ 25-26.} circumstances I am unable to produce; or I would have sent
you the very words I used, or rather a copy of the whole, which, if I
have an opportunity, I will do still. But my memory is clear that I
adduced various parallels of things kindred with each other; for
instance, that a plant, grown from seed or from root, was other than
that from which it sprang, yet was altogether one in nature with it:
and that a stream flowing from a fountain, gained a new name, for that
neither the fountain was called stream, nor the stream fountain, and
both existed, and the stream was the water from the fountain."
37. And that the Word of God
is not a work or creature, but an Offspring proper to the Father's
substance and indivisible from it, as the great Council wrote, here
you may see in the words of Dionysius, Bishop of Rome, who, while
writing against the Sabellians, thus inveighs against those who dared
to use their language:—
Testimony
of Dionysius of Rome
"Next, I have reason to
mention those who separate and tear into portions and destroy that
most sacred doctrine of the Church of God, the Divine Monarchy [Note
58], resolving it into certain three powers and divided
subsistences and godheads three. I am told that some of your
catechists and teachers of the Divine Word take the lead in this
tenet, being in diametrical opposition, so to speak, to Sabellius's
opinions; for he blasphemously says that the Son is the Father and the
Father the Son, but they in some sort preach three Gods, as dividing
the Holy Monad into three subsistences foreign to each other and
utterly separate. For it must needs be that with the God of the
Universe the Divine Word is united, and the Holy Ghost must repose and
habitate in God; thus, in One as in a summit, I mean the God of the
Universe, the Omnipotent {46} God, the Divine Triad [Note
59] must of necessity be gathered up and brought together. For it
is the doctrine of the presumptuous Marcion, to sever and divide the
Divine Monarchy [Note 60] into
three origins,—a devil's teaching, not that of Christ's true
disciples and lovers of the Saviour's lessons. For these know well
that a Triad is preached by divine Scripture, but that neither Old
Testament nor New preaches three Gods.
"Equally must we censure those
who hold the Son to be a work, and consider that the Lord has come
into being, as one of things which really came to be; whereas the
divine oracles witness to a generation suitable to Him and becoming,
but not to any fashioning or making. A blasphemy then is it, not
ordinary, but even the highest, to say that the Lord is in any sort a
handiwork. For if He became Son, once He was not; but He was always,
if (that is) He be in the Father, as He says Himself, and if the
Christ be Word and Wisdom and Power (which, as ye know, divine
Scripture says,) and these attributes be powers of God. If then the
Son came into being, once these attributes were not; consequently
there was a season when God was without them; which is most
extravagant. And why treat more on these points to you, men full of
the Spirit, and well aware of the extravagances which come into view
from saying that the Son is a work?
"Not attending, as I consider,
to these, the originators of this opinion have entirely missed the
truth, in understanding, contrary to the sense of divine and prophetic
Scripture in the passage, the words, The Lord hath created Me a
beginning of His ways unto His works. For He created, as
ye know, has various senses; and in this place it must be taken to
mean, 'He set Me over the works made by him,' that is, the works 'made
by the Son Himself.' {47 | ED.
BEN.
§ 26.} And He created here must not be taken for made,
for creating differs from making; Is not He Thy Father that hath
bought thee? hath He not made thee and created thee? says Moses in
his great Song in Deuteronomy. And one may say to them, is He a work,
O reckless men, who is the First-born of every creature, who is
born from the womb before the morning star, who said, as Wisdom, Before
all the hills He begets Me? And in many passages of the divine
oracles is the Son said to have been generated, but not to have come
into being, passages which manifestly convict of misconception those
men who presume to call His divine and ineffable generation a making.
"Neither then may we divide
into three Godheads the wonderful and divine Monad; nor disparage with
the name of 'creature' the dignity and exceeding majesty of the Lord;
but we must believe in God the Father Almighty, and in Christ Jesus
His Son, and in the Holy Ghost, and hold that to the God of the
universe the Word is united. For I, says He, and the Father
are One; and I in the Father and the Father in Me. For thus
both the Divine Triad, and the holy preaching of the Monarchy will be
secured."
38. And concerning the
everlasting co-existence of the Word with the Father, and that He is
not of another substance or subsistence, but proper to the Father's,
as the Bishops in the Council said, hear again from the labour-loving
Origen [Note 61] also. For what
he has written [Note 62] as {48}
if inquiring and exercising himself, that let no one take as
expressive of his own sentiments, but of parties who are disputing in
the course of investigation; but what he definitely pronounces, that
is the sentiment of the labour-loving man. After his disputations then
against the heretics, straightway he introduces his personal belief,
thus:—
Testimony
of Origen
"If there be an Image of the
Invisible God, it is an invisible Image; nay, I will be bold to add,
that, as being the Likeness of the Father, never was it not. For when
was that God, who, according to John, is called Light, (for God is
Light,) without the Radiance of His proper glory, that a man
should presume to assign the Son's beginning of existence, as if He
were not before? But when was not in existence that Image of the
Father's Ineffable and Indescribable and Unutterable subsistence, that
Impress and Word, who alone knows the Father? for let him understand
well who dares to say, 'Once the Son was not,' that he is saying,
'Once Wisdom was not,' and 'the Word was not,' and 'Life was not.'"
And again elsewhere he
says:—
Another
Testimony
"But it is not without sin or
peril if because of out weakness of understanding we deprive God, as
far as in us lies, of the Only-begotten Word ever co-existing with
Him, being the Wisdom in which He rejoiced; else He must be conceived
as not always possessed of blessedness."
39. See, we are proving that
this view has been transmitted from father to father; but ye, O modern
Jews and disciples of Caiaphas, what fathers can ye assign to your {49
| ED.
BEN.
§ 27-28.} phrases? Not one of the understanding and wise; for all
abhor you, save the devil alone; none but he is your father in such an
apostasy, who both in the beginning scattered on your minds the seeds
of this impiety, and now persuades you to slander the Ecumenical [Note
63] Council, for committing to writing, not your doctrines, but
that which from the beginning those who were eye-witnesses and
ministers of the Word have handed down to us. For the faith which
the Council has confessed in writing [Note
64], that is the faith of the Catholic Church; to vindicate this
faith, the blessed Fathers so wrote, and thereby condemned the Arian
heresy; and this is a chief reason why these men apply themselves to
calumniate the Council. For it is not the terms which distress them,
but because those terms proved them to be heretics, and daring beyond
their fellows.
Chapter
7.
40. AT
Nicæa then, many years since, their heretical phrases were exposed
and anathematised; this has led to their looking for new arguments,
and it has issued in their borrowing from the Greeks a weapon for
their need, namely, the term "Ingenerate," [Note
65] that by means of it, they may reckon among the things which
were made that Word of God, by whom those very things came into being.
However it would seem as if they really did not know what the Greeks
meant by the term, for the Greek doctrine concerning it in fact tells
pointedly against the use to which they put it. The Greeks, let it be
observed, after deriving Mind from Good, and the universal Soul from
Mind, have no difficulty in calling all three Ingenerate; Mind and
Soul as well as Good, {50} from which Mind and Soul proceed [Note
66]. If then these men must have recourse to heathen writers, let
them be quite sure that the said writers make for them; but well I
know, they never would have appealed to the Greeks in defence of their
heresy, if they had any sanction of it in Scripture; and, as I on my
part, have been stating the reason and the meaning with which the
Council, and the Fathers earlier than it, defined and committed to
writing "Of the substance" and "Consubstantial" agreeably to what
Scripture [Note 67] says, so I
think I may fairly call upon these Arians to tell us now, if indeed
they can, what has led them to this unscriptural term, "Ingenerate,"
what is the sense in which they consider it to belong to God, and why
not to His Son and Word.
41. In truth, I am told [Note
68] that the term has various senses: philosophers say that it
means [Note 69], first, "what
has not yet come, but may come, into being; next, what neither has
come into being, nor can come; and thirdly, what exists without any
birth or becoming, but is everlasting and indestructible." The first
sense is nothing to the purpose, nor is the second; it is the third
which they endeavour to make available to their purpose, arguing thus:
that to be ingenerate is an attribute of God, that to be ingenerate is
to be without birth or becoming, but that a Son is born into being.
But who does not comprehend the craft of these foes of God? here is a
manifest equivocation. It is possible to be ingenerate, that is from
eternity, and yet to have an origin, that is, a Father; in other
words, to have a birth and not a becoming, a derivation {51 | ED.
BEN.
§ 28-30.} and yet not a beginning. Even the Greeks, as I have said,
hold an eternal derivation. Our Lord is ingenerate as being eternally
one with God, generate as being His Son. He has a birth without a
becoming.
42. However, the mania of
these men is such that they say that a son is generate, and generate
means made, and what is made comes "out of nothing;" and what has an
origin "is not before its generation," and what is not eternal "once
was not." Next, when detected in their sophisms they begin again,
after this fashion, that to be ingenerate is to have no author of
being, and an author is a maker, and therefore the Son is made,
and is one of the creatures. Unthankful, and in truth deaf to the
Scriptures, who do everything, and say everything, not to honour God,
but to dishonour the Son, ignorant that he who dishonours the Son,
dishonours the Father! If He be viewed as Offspring of the substance
of the Father, He is of consequence with Him eternally. For this name
of Offspring does not detract from the nature of the Word, nor does
Ingenerate imply a contrast with the Son, but with the things which
come into being through the Son; and as those who address an
architect, and call him framer of house or city, do not under this
designation include the son who is begotten from him, but on account
of the art and science which he displays in his work, call him
artificer, signifying thereby that he is not such as the things made
by him, and while they know the nature of the builder, know also that
he whom he begets is in nature other than his works; and in regard to
his son call him father, but in regard to his works, creator and
maker; in like manner he who says that God is ingenerate, invents a
name for Him when compared with his works, signifying, not only that
He is not brought into being but that He is maker of things which are
so brought; yet is aware withal that the Word is other than the things
that are {52} made, and alone is a proper Offspring of the Father,
through whom all things came to be and consist [Note
70].
43. In like manner, when the
Prophets spoke of God as All-powerful, they did not so name Him, as if
the Word were included in that All; (for they knew that the Son was
other than things made, and Sovereign over them Himself, by virtue of
His likeness to the Father;) but because, while Sovereign over all
things which through the Son He has made, God has given the authority
of these things to the Son, and having given it, still is Himself as
ever, the Lord of all things through Him. Again, when they called God,
Lord of hosts, they said not this as if the Word was included in those
hosts, but because, while He is Father of the Son, He is Lord of the
hosts or powers which through the Son have come to be. And the Word
too, as being in the Father, is Himself Lord of them all, and
Sovereign over all; for all things, whatsoever the Father hath, are
the Son's. This then being the force of such titles, in like manner
let a man call God ingenerate, if it so please him; not however as if
the Word were one of things generate or made, but because, as I said
before, God not only is not made, but through His proper Word is He
the maker of things which are made. For though the Father be specially
called Maker, still the Word is the Father's Image and consubstantial
with Him; and being His Image, He must be other than creatures
altogether; for of whom He is the Image, to Him doth he belong and is
like: so that he who calls the Father ingenerate and almighty,
perceives in the Ingenerate and the Almighty, His Word and His Wisdom,
which is the Son. But these wondrous men, and prone to impiety, hit
upon the term Ingenerate, not as caring for God's honour, but from
malevolence towards the Saviour; for if they had regard to His honour
and worship, it rather {53 | ED. BEN.
§ 30-31.} had been right and good to acknowledge and to call Him
Father, than to give Him this name; for in calling Him ingenerate,
they are, as I said before, calling Him strictly from His relation to
things which came into being, and simply as a Maker, that so they may
imply even the Word to be a work after their own desire; but he who
calls God Father, thereby in Him signifies His Son also, and will not
fail to understand that, whereas there is a Son, through this Son all
things that came into existence were created.
44. I repeat, it will be much
more accurate to denote God from the Son, and to call Him Father, than
to name him and call Him Ingenerate from His works merely; for the
latter term refers to the works that have been brought into being at
the will of God through the Word, but the name of Father betokens the
proper Offspring from his substance. And by how much the Word
surpasses things made or generate, by so much and more also doth
calling God Father surpass the calling Him Ingenerate; for the latter
is unscriptural and suspicious, as it has various senses; but the
former is simple and scriptural, and more accurate, and alone implies
the Son. And "Ingenerate" is a word of the Greeks who know not the
Son: but "Father" has been acknowledged and vouchsafed to us by our
Lord; for He, Himself, knowing whose Son He was, said, I in the
Father and the Father in Me; and, He that hath seen Me hath
seen the Father; and, I and the Father are one; but nowhere
is He found to call the Father Ingenerate. Moreover, when He teaches
us to pray, He says not, "When ye pray, say, O God Ingenerate," but
rather When ye pray say, Our Father, who art in heaven.
45. Moreover, it was His Will,
that the compendium of our faith should look the same way. For He has
bid us be baptised, not into the name of the Ingenerate and generate,
not into the name of Uncreate and creature, but into the name of
Father, Son, and Holy Ghost; for with such an {54} initiation we also
are made sons verily [Note 71],
and, while using the name of the Father, we acknowledge from that
name, the Word in the Father. But if He wills that we should call His
own Father our Father, we must not on that account measure ourselves
with the Son according to nature, for it is because of the Son that
the Father is so called by us; for since the Word bore our body and in
us came to be, therefore, by reason of the Word in us, is God called
our Father. For the Spirit of the Word in us, addresses through us His
own Father as ours, which is the Apostle's meaning when he says, God
hath sent forth the Spirit of His Son into your hearts, crying, Abba,
Father.
46. So much on the term "Ingenerate,"
which admits indeed of a pious use, but, in the hands of Christ's
foes, has but covered them with shame, as did their words and deeds at
the beginning. How the Council, then assembled at Nicæa, met them,
with what prudence and with what fidelity to Holy Scripture and the
Fathers, I have related and explained to the best of my powers; but I
cannot hope that those restless spirits will give up their opposition
now any more than then. They will doubtless run about in search of
other pretences, and of others again after those. When, in the Prophet's
words, will the Ethiopian change his skin or the leopard his spots?
Thou, however, Beloved, on receiving this, read it by thyself; and, if
thou approvest of it, read it also to the brethren, who are with thee,
that they too, on hearing it, may respond to the Council's zeal for
the truth and for doctrinal exactness, and may reprobate the heresy
and the controversial devices of the Arian faction; because to God,
even the Father, is due the glory, honour, and worship, with His co-unoriginate
Son and Word, together with the All-holy and life-giving Spirit, now
and unto endless ages of ages. Amen. {55 | ED.
BEN. § 31-1.}
Appendix
Letter
of Eusebius of Cæsarea to the People of his Diocese
47. WHAT
was transacted concerning the Faith of the Church at the Great Council
assembled at Nicæa, you have probably learned, Beloved, from other
quarters, rumour being wont to precede the accurate account of what is
doing. But lest in such reports the circumstances of the case should
have been misrepresented to you, we have thought it necessary to
transmit to you, first, the formula of faith presented by ourselves,
and then, the second, which the Fathers put forth with some additions
to our words. Our own formula then, which was read in the presence of
our most pious [Note 72]
Emperor, and declared to be good and unexceptionable, ran thus:—
48. "As we have received from
the Bishops who preceded us, and in our first catechisings, and when
we received Holy Baptism, and as we have learned from the divine
Scriptures, and as we believed and taught when in the order of
presbyters, and in the Episcopate itself, so believing also at the
time present, we report to you our faith, and it is this:—
Creed
of Eusebius
"We believe in One God, the
Father Almighty, the Maker of all things visible and invisible.
"And in one Lord Jesus Christ,
the Word of God, God from God, Light from Light, Life from Life, Son
Only-begotten, first-born of every creature, before all the ages
begotten from the Father, through whom also all things were made; who
for our salvation was made flesh, and lived among men, and suffered
and rose again the third day, and ascended to the Father, and will
come again in glory to judge quick and dead. {56}
"And we believe also in one
Holy Ghost; believing each of These to be and to exist, the Father
truly Father, and the Son truly Son, and the Holy Ghost truly Holy
Ghost; as also our Lord, sending forth His disciples for the
preaching, said, Go, teach all the nations, baptising them in the
Name of the Father, and of the Son, and of the Holy Ghost.
Concerning whom we confidently affirm that so we hold and so we think,
and so we have held aforetime, and that we maintain this faith unto
the death, anathematising every godless heresy. That this we have ever
thought from our heart and soul, from the time we recollect ourselves,
and now think and say in truth, before God Almighty and our Lord Jesus
Christ do we bear witness, being able by proofs to show and to
convince you that also in times past such was our belief and such our
preaching."
49. On this faith being
publicly put forth by us, no room for contradiction appeared to any
one; but our most pious Emperor himself before any one else, testified
that it comprised most orthodox statements. He confessed moreover,
that such were his own sentiments, and he exhorted all present to
agree to it, and to subscribe its articles and to assent to the same,
with the insertion of the single word, "Consubstantial," which
moreover he interpreted as not in the sense of the affections of
bodies, nor as if the Son subsisted from the Father in the way of
division or any severance; for that the immaterial, and intellectual,
and incorporeal Nature could not be the subject of any corporeal
affection, but that it became us to conceive of such things in a
divine and ineffable manner. And such were the theological remarks of
our most wise and most religious Emperor; on which the Bishops, with a
view to the addition of Consubstantial, drew up the following
formula:— {57 | ED. BEN. § 3-5.}
Nicene
Creed
"We believe in One God, the
Father Almighty, Maker of all things visible and invisible:—
"And in One Lord Jesus Christ,
the Son of God, begotten of the Father, Only-begotten, that is, from
the Substance of the Father; God from God, Light from Light, Very God
from Very God, begotten not made, consubstantial with the Father, by
whom all things were made, both things in heaven and things in earth;
who for us men and for our salvation came down and was made flesh, was
made man, suffered, and rose again the third day, ascended into
heaven, and cometh to judge quick and dead.
"And in the Holy Ghost.
"But those who say, 'Once He
was not,' and 'Before His generation He was not,' and 'He came into
being from nothing,' or those who pretend that the Son of God is 'Of
other subsistence or substance,' or 'created,' or 'alterable,' or
'mutable,' the Catholic Church anathematises."
50. On their dictating this
formula, we did not let it pass without inquiry in what sense they
introduced "Of the substance of the Father," and "consubstantial with
the Father." Accordingly questions and explanations took place, and
the meaning of the words underwent the scrutiny of reason. And they
professed, that the phrase "Of the substance" was indicative of the
Son's being indeed from the Father, yet without being as if a part of
Him. And with this understanding we thought good to assent to the
sense of such religious doctrine, teaching, as it did, that the Son
was from the Father, not however a part of His substance. On this
account we assented to this sense ourselves, without declining even
the term "Consubstantial," peace being the object which we set before
us, and maintenance of the orthodox view. {58}
51. In the same way we also
admitted "Begotten, not made;" since the Council alleged that "made"
was an appellative common to the other creatures which came to be
through the Son, to whom the Son had no likeness. Therefore, it was
said, He was not a work resembling the things which through Him came
to be, but was of a substance which is above the level of any work,
and which the Divine oracles teach to have been generated from the
Father, the mode of generation being inscrutable and incomprehensible
to every created nature.
52. And so too on examination
there are grounds for saying, that the Son is "consubstantial" with
the Father; not in the way of bodies, nor like mortal beings, for He
is not consubstantial by division of substance, or by severance, no
nor by any affection, or changing, or alteration of the Father's
substance and attributes [Note 73]
(since from all such the ingenerate nature of the Father is alien),
but because "consubstantial with the Father" suggests that the Son of
God bears no resemblance to the creatures which have been made, but
that He is in every way after the pattern of His Father alone who
begat Him, and that He is not of any other subsistence and substance,
but from the Father. To which term also, thus interpreted, it appeared
well to assent; since we were aware that even among the ancients, some
learned and illustrious bishops and writers have used the term "consubstantial"
in their theological teaching concerning the Father and Son [Note
74].
53. So much then be said
concerning the Faith which has been published; to which all of us
assented, not without inquiry, but according to the specified senses,
mentioned in the presence of the most religious Emperor himself, and
justified by the forementioned considerations. And as to the {59 | ED. BEN.
§ 6-11.} anathematism published by the Fathers at the end of the
Faith, it did not trouble us, because it forbade to use words not in
Scripture, from which almost all the confusion and disorder of the
Church has come. Since then no divinely inspired Scripture has used
the phrases, "Out of nothing," and "Once He was not," and the rest
which follow, there appeared no ground for using or teaching them; to
which also we assented as a good decision, since it had not been our
custom hitherto to use these terms.
54. Moreover to anathematise "Before
his generation He was not," did not seem preposterous, in that it is
confessed by all, that the Son of God was before the generation
according to the flesh. Nay, our most religious Emperor did at the
time prove in a speech, that even according to His divine generation
which is before all ages, He was in being, since even before He was
generated in act, He was in virtue [Note
75] with the Father ingenerately, the Father being always Father,
as King always, and Saviour always, being all things in virtue, and
having all things in the same respects and in the same way.
55. This we have been forced
to transmit to you, Beloved, as making clear to you the deliberateness
of our inquiry and assent, and how reasonably we resisted even to the
last minute as long as we were offended at statements which differed
from our own, but received without contention what no longer troubled
us, as soon as, on a candid examination of the sense of the words,
they appeared to us to coincide with what we ourselves had professed
in the Faith which we had already published.
Top | Contents | Works | Home
Notes
1. Vid. Appendix to this
volume, [eusebeia], &c.
Return to text
2.
The plea here used, the unscriptural character of the Nicæan symbol,
had been suggested to Constantius on his accession, A.D. 337, by the Arian priest, the
favourite of Constantia, to whom Constantine had entrusted his will,
Theod. Hist. ii. 3; and Eusebius of Cæsarea glances at it, at
the time of the Council, in the letter to his Church, which Athanasius
subjoins to this Epistle.
Return to text
3.
Or Homoüsion.
Return to text
4.
Vid. Appendix, Chameleons.
Return to text
5.
Vid. App. [alogia].
Return to text
6.
Vid App. [atheos].
Return to text
7.
A reference to Prov. xviii. 1, as in the Sept. version.
Return to text
8.
John xviii. 12, vid. Use of Force.
Return to text
9.
[epispeirantos tou diabolou], the allusion is to Matt.
xiii. 25, and is very frequent in Athan. chiefly with a reference to
Arianism. Vid. App. [epispeiras].
Return to text
10.
Vid. Definition.
Return to text
11.
i.e. "convicted themselves," infr. p. 35, Ep. Æg. § 6, [heauton
aei kategoroi], i.e. by their variations, vid. Tit. iii. 11, [autokatakritos].
Return to text
12.
Vid. [christomachos].
Return to text
13.
Hermas, Pastor, ii. 9.
Return to text
14.
Vid. Private Judgment.
Return to text
15.
Vid. Apostle.
Return to text
16.
There seems to be some error in the text here, over and above the
(perhaps) error of the press, [para ta hupegrapsan]. It
is here translated as if [kala] was understood or accidentally
omitted:—[e kai outoi tous peri Eusebion metaballomenous
kai legontas hetera [kala] par' ha hupegrapsan, anathema poieitosan,
e], &c.
Return to text
17.
Vid. [diabolikos].
Return to text
18.
This letter is not extant.
Return to text
19.
It may be convenient to set down here the anathematisms appended to
the Nicene Creed, though they occur presently in Eusebius's Letter.
They run thus: "And as to those who say that the Son once was not; and
that before His generation He was not; and that He came into being
from nothing; or who pretend that He was of another hypostasis or
substance, or that the Son of God was created, or alterable, or
mutable, those men the Holy Catholic and Apostolical Church
anathematises."
Return to text
20.
[katachrestikos]. This word is noticed and
protested against by Alexander, supr. p. 4, by the Semiarians at
Ancyra, Epiph. Hær. 73, n. 5, by Basil, contr. Eunom. ii. 23, and by
Cyril, Dial ii. pp. 432, 433. Also Cyril Cat. xi. 4, Epiph. Hær. 69,
p. 743, and 71, p. 831; Euseb. c. Marc. p. 40, Concil Labb. t. 2, p.
67, and abusivè, p. 210.
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21.
Vid. ad Ep. Æg. § 12, supr. p. 4, infr. Disc. ch. 5, p. 160.
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22.
i.e. what is your authority? is it not a novel, and
therefore a wrong doctrine? And presently [mathon edidasken],
implying the traditional nature of the teaching. And so St. Paul
himself, 1 Cor. xv. 3. Vid. also supr. pp. 17, 23, infr. p. 65, Serap.
i. § 3.
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23.
Vid Hand.
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24.
[akratos], simple, absolute, untempered, vid. Arian
arguments.
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25.
Vid. Asterius.
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26.
Vid. Ministration.
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27.
Vid. [genneton].
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28.
Paul of Samosata is called Samosatene, as John of Damascus Damascene,
from the frequent adoption of the names Paul and John. Hence, also,
John Chrysostom, Peter Chrysologus, John Philoponus. Paul was Bishop
of Antioch in the middle of the third century, and was deposed for a
sort of Sabellianism. He was the friend of Lucian, from whose school
the principal Arians issued. His prominent tenet, to which Athan.
seems here to refer, was that our Lord became the Son by [prokope],
or growth in holiness (vid. Luke ii. 52, [proekopte]), "advancing
as a man." Or Athan. may be comparing our Lord's predestination as
held by the Arians (supr. p. 20. Theod. Hist. i. 3, p. 732), with Paul's
speaking of Him as "God predestined before ages, but from Mary
receiving the origin of His existence." Apoll. i. § 20.
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29.
Vid. Son of God.
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30.
Vid. Omnipresence.
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31.
Vid. [rheustos].
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32.
Vid. [aporrhoe].
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33.
Vid. [logos]
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34.
Vid. [aeigennes].
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35.
Vid. Economical language.
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36.
Eusebius of Nicomedia quotes this text. Theod. Hist. i. 5.
And Eusebius of Cæsarea Dem. Evang. v. 1. It is the one subject of
Disc. chapt. 17-23, infr. pp. 272-356.
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37.
[peribombousin]. So ad Afros. § 5, init. And Sent. D. § 19 [perierchontai
peribombountes], and Disc. i. ch. 9, init. And Gregory Nyssen,
contra Eun. viii. p. 234, C. [os an tous apeirous touton
tais platonikais kalliphoniais peribombeseien].
Also Naz. Orat. 27. 2.
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38.
Vid. [pege].
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39.
Vid. [onomata].
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40.
Vid. Economical language.
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41.
Vid. App. The Word, p. 337.
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42.
Vid. Image.
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43.
Vid. Scripture.
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44.
Vid. [genneton].
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45.
Vid. [monogenes].
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46.
Vid. [aparallakton].
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47.
Vid. [homoousion].
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48.
Vid. Scripture.
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49.
Vid. [sumbebekos].
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50.
Vid [peribole].
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51.
Vid. [on].
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52.
Vid. [apaugasma].
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53.
Vid. [gennema].
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54.
Vid. [organon].
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55.
Vid. Theognostus.
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56.
Vid. Wisd. vii. 25, and so Origen. Periarch, i. 2, n. 5, ad. 9. And
Athan. Sent. Dion. 15.
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57.
[en gumnasiai exetasas]. And so infr. 37 of Origen, [zeton
kai gumnason] at a time when the points discussed had not
been defined. Constantine, too, writing to Alexander and Arius, speaks
of altercation, [phusikes tinos gumnasias heneka]. Socr.
i. 7. In somewhat a similar way, Athanasius speaks of Dionysius
writing [kat' oikonomian], economically, or with reference to
certain persons addressed or objects contemplated, de Sent. D. 6. and
26. In somewhat the same manner St. Thomas in his Summa first
sets down the opinions he means to reject, and the reasons for them,
and then his own.
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58.
Vid. [Monarchia].
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59.
Vid. [trias].
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60.
Or, one Origin.
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61.
Montfaucon's text runs as follows:—[ha men hos zeton
kai gumnazon egrapse, tauta me hos autou
phronountos dechestho tis; alla ton pros erin
philoneikounton en toi zetein, adeos horizon
apophainetai, touto tou philoponou to phronema esti]. For [alla]
he reads [all' ha]. "Certe legendum [all' ha], idque
omnino exigit sensus." On the contrary I keep [alla], remove
the stop from [dechestho tis] to [zetein],
and for [adeos] read [ha de hos], thus: [tauta
me hos autou phronountos dechestho tis, alla ton
pros erin philoneikounton en toi zetein; ha de hos
horizon apophainetai, touto tou philoponou to phronema
esti].
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62.
Vid. also Serap. iv. 9.
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63.
Vid. Ecumenical.
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64.
Vid. Definition.
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65.
Vid. [agenneton]
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66.
Vid. [Monarchia].
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67.
Vid. Scripture.
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68.
Vid. Athanasius.
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69.
Four senses of [ageneton] are enumerated, infr.
Disc. ch. 10, p. 205. 1. What is not as yet, but is possible; 2. what
neither has been, nor can be; 3. what exists, but has not come to be
from any cause; 4. what is not made, but is ever. Only two senses are
specified, infr. ch. 6, pp. 141, 142, and in these the question really
lies: 1. what is, but without a cause; 2. uncreate.
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70.
Athanasius repeats this passage in his first Orat. i. infr. Disc. ch. 10, p.
208, &c.; also vid. Basil c. Eunom. i. 16.
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71.
Vid. [kurios] and [genneton].
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72.
Vid. Imperial titles.
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73.
[dunameos].
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74.
Athanasius, in like manner, speaks, ad Afr. § 6, of "testimony of
ancient Bishops about 130 years since," and infr., p. 80. Vid. [homoousion].
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75.
Socrates, who advocates the orthodoxy of Eusebius, omits this
heterodox sentence. Hist. 1-8. Bull, Defens. F. N. iii. 9, n. 3,
supposes it an interpolation. For its refutation, vid. infr. Orat. i.
ch. 8 fin. p. 189. For Eusebius's opinions, vid. Append. Eusebius and
Semiarianism.
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