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Thus God the Father, the Founder and Creator of all
things, who only knows no beginning, invisible, infinite, immortal, eternal, is
one God; to whose greatness, or majesty, or power, I would not say nothing can
be preferred, but nothing can be compared; of whom, when He willed it, the Son,
the Word, was born, who is not received in the sound of the stricken air, or in
the tone of voice forced from the lungs, but is acknowledged in the substance of
the power put forth by God, the mysteries of whose sacred and divine nativity
neither an apostle has learnt, nor prophet has discovered, nor angel has known,
nor creature has apprehended. To the Son alone they are known, who has known the
secrets of the Father.
He then, since He was begotten of the Father, is always in the Father. And I
thus say always, that I may show Him not to be unborn, but born. But He who is
before all time must be said to have been always in the Father; for no time can
be assigned to Him who is before all time. And He is always in the Father,
unless the Father be not always Father, only that the Father also precedes
Him,—in a certain sense,—since it is necessary—in some degree—that He should be
before He is Father. Because it is essential that He who knows no beginning must
go before Him who has a beginning; even as He is the less as knowing that He is
in Him, having an origin because He is born, and of like nature with the Father
in some measure by His nativity, although He has a beginning in that He is born,
inasmuch as He is born of that Father who alone has no beginning. He, then, when
the Father willed it, proceeded from the Father, and He who was in the Father
came forth from the Father; and He who was in the Father because He was of the
Father, was subsequently with the Father, because He came forth from the
Father,—that is to say, that divine substance whose name is the Word, whereby
all things were made, and without whom nothing was made. For all things are
after Him, because they are by Him. And reasonably, He is before all things, but
after the Father, since all things were made by Him, and He proceeded from Him
of whose will all things were made. Assuredly God proceeding from God, causing a
person second to the Father as being the Son, but not taking from the Father
that characteristic that He is one God.
For if He had not been born—compared with Him who was unborn, an equality being
manifested in both—He would make two unborn beings, and thus would make two
Gods. If He had not been begotten—compared with Him who was not begotten, and as
being found equal—they not being begotten, would have reasonably given two Gods,
and thus Christ would have been the cause of two Gods. Had He been formed
without beginning as the Father, and He Himself the beginning of all things as
is the Father, this would have made two beginnings, and consequently would have
shown to us two Gods also. Or if He also were not the Son, but the Father
begetting from Himself another Son, reasonably, as compared with the Father, and
designated as great as He, He would have caused two Fathers, and thus also He
would have proved the existence of two Gods. Had He been invisible, as compared
with the Invisible, and declared equal, He would have shown forth two
Invisibles, and thus also He would have proved them to be two Gods. If
incomprehensible, if also whatever other attributes belong to the Father,
reasonably we say, He would have given rise to the allegation of two Gods, as
these people feign. But now, whatever He is, He is not of Himself, because He is
not unborn; but He is of the Father, because He is begotten, whether as being
the Word, whether as being the Power, or as being the Wisdom, or as being the
Light, or as being the Son; and whatever of these He is, in that He is not from
any other source, as we have already said before, than from the Father, owing
His origin to His Father, He could not make a disagreement in the divinity by
the number of two Gods, since He gathered His beginning by being born of Him who
is one God. In which kind, being both as well only-begotten as first-begotten of
Him who has no beginning, He is the only one, of all things both Source and
Head. And therefore He declared that God is one, in that He proved Him to be
from no source nor beginning, but rather the beginning and source of all things.
Moreover, the Son does nothing of His own will, nor does anything of His own
determination; nor does He come from Himself, but obeys all His Father’s
commands and precepts; so that, although birth proves Him to be a Son, yet
obedience even to death declares Him the minister of the will of His Father, of
whom He is. Thus making Himself obedient to His Father in all things, although
He also is God, yet He shows the one God the Father by His obedience, from whom
also He drew His beginning.
And thus He could not make two Gods, because He did not make two beginnings,
seeing that from Him who has no beginning He received the source of His nativity
before all time. For since that is the beginning to other creatures which is
unborn,—which God the Father only is, being beyond a beginning of whom He is who
was born,—while He who is born of Him reasonably comes from Him who has no
beginning, proving that to be the beginning from which He Himself is, even
although He is God who is born, yet He shows Him to be one God whom He who was
born proved to be without a beginning.
He therefore is God, but begotten for this special result, that He should be
God. He is also the Lord, but born for this very purpose of the Father, that He
might be Lord. He is also an Angel, but He was destined of the Father as an
Angel to announce the Great Counsel of God. And His divinity is thus declared,
that it may not appear by any dissonance or inequality of divinity to have
caused two Gods. For all things being subjected to Him as the Son by the Father,
while He Himself, with those things which are subjected to Him, is subjected to
His Father, He is indeed proved to be Son of His Father; but He is found to be
both Lord and God of all else. Whence, while all things put under Him are
delivered to Him who is God, and all things are subjected to Him, the Son refers
all that He has received to the Father, remits again to the Father the whole
authority of His divinity. The true and eternal Father is manifested as the one
God, from whom alone this power of divinity is sent forth, and also given and
directed upon the Son, and is again returned by the communion of substance to
the Father. God indeed is shown as the Son, to whom the divinity is beheld to be
given and extended. And still, nevertheless, the Father is proved to be one God;
while by degrees in reciprocal transfer that majesty and divinity are again
returned and reflected as sent by the Son Himself to the Father, who had given
them; so that reasonably God the Father is God of all, and the source also of
His Son Himself whom He begot as Lord. Moreover, the Son is God of all else,
because God the Father put before all Him whom He begot. Thus the Mediator of
God and men, Christ Jesus, having the power of every creature subjected to Him
by His own Father, inasmuch as He is God; with every creature subdued to Him,
found at one with His Father God, has, by abiding in that condition that He
moreover “was heard,” briefly proved God His Father to be one and only and true
God.
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