反亞流神學文集 第 6 章 第 15/24 段

This indeed he said in order to show that he understood this not of the divinity but of the humanity of Christ, to whom God did not give the Spirit by measure, since the Apostle testifies that grace is given to each one according to the measure of the gift of Christ. Why then did blessed Augustine not say 'to men,' but 'to other men,' except to show that to that Man singularly there is not by measure, but the whole fullness of the Spirit, who is so naturally true man that the same is also naturally true God; receiving wholly in the truth of the flesh the one whom he bestows by measure by the gift of the deity? To him, therefore, who according to the measure of his gift gives grace, God did not give the Spirit by measure.

But in Christ, according to the truth of the catholic faith, we confess in the unity of person at once both the deity, and the rational soul, and the flesh: in whom, however, the deity could not receive the Spirit, because according to the deity the Father and the Son and the Holy Spirit are one God. There the Father alone is as great as with the Son and the Holy Spirit; and the Son alone as great as with the Father and the Holy Spirit; and the Holy Spirit alone as great as with the Father together with the Son. There none of the three persons has anything less than the two, where in each single person the deity is so full that it is both one in the three persons and whole in each single one.

Therefore the divinity of the Son could not receive the Holy Spirit, since the Holy Spirit himself so proceeds from the Son as he proceeds from the Father, and is so given by the Son as he is given by the Father; nor could that nature from which the Holy Spirit has his origin either await or receive his bounty. That Spirit is wholly the Father's, wholly the Son's, because he is by nature the one Spirit of the Father and of the Son. Accordingly he wholly proceeds from the Father and the Son, wholly remains in the Father and the Son; because he so remains that he proceeds, so proceeds that he remains. Hence he naturally has this fullness of unity, and unity of fullness, with the Father and the Son, that he has the whole Father and the whole Son;

and he himself is wholly possessed by the Father, wholly possessed by the Son. Therefore the divinity of the Son did not receive the Holy Spirit, with which the Holy Spirit is of one nature, and from which he has whatever he has—indeed, of which he is this that he is; because what he naturally has, this he is. It remains therefore that the soul of Christ received the Holy Spirit, whom yet it did not receive by measure, but received wholly; for where there is said to be no measure, there is found the fullness of perfection and the perfection of fullness. Now who this Spirit is, whom Christ received not by measure, the prophet Isaiah shows us, who, speaking of him, says:

'A rod shall come forth from the root of Jesse, and a flower shall rise up from his root, and the Spirit of the Lord shall rest upon him: the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord shall fill him' (Isa. 11:1-3). Christ therefore received the Spirit, but did not receive by measure. But if God did not give the Spirit by measure to the soul of Christ, it is necessary that it have nothing less of wisdom, nothing less of knowledge: for that Spirit is the Spirit of wisdom and understanding, of counsel and fortitude, of knowledge and piety.

And thereby, not only to the divinity of Christ, but also to his soul, pertains that prerogative of perfection which blessed Apostle assigns to Christ himself, saying: 'In whom are hidden all the treasures of wisdom and knowledge' (Col. 2:3). For if he did not receive the Spirit of wisdom and knowledge by measure, it is necessary that he have all the treasures of wisdom and knowledge. But if anything of this fullness be taken away from him, it follows that he should be preached to have received the Spirit by measure. And who is he to whom God did not give the Spirit by measure, if Christ received him by measure? For in the measure that the Spirit is given, in that measure is the knowledge of the divinity received:

but where the Spirit is not by measure, there must be full knowledge of the immeasurable divinity. For the whole fullness is given where the Spirit is not given by measure. But we all received not his fullness, but of his fullness, and grace for grace (John 1:16). Here it is shown that even in that grace of vision, which shall be given (or, is given) for the grace of faith, we shall receive not the fullness itself, but of his fullness, grace for grace: and by this very fact, that we have received of his fullness, we are to be filled, insofar as through his grace we shall be capable. This the prophet shows us, saying: 'You shall fill me with joy with your countenance' (Ps. 15:11); and again:

'We are filled in the morning with your mercy' (Ps. 89:14); and again: 'We shall be filled with the good things of your house' (Ps. 64:5); but that we may be filled, we shall receive of his fullness; and concerning Christ, Paul the teacher of the nations says that in him it pleased all fullness to dwell (Col. 1:19); of whom the same says that in him dwells all the fullness of the divinity bodily (Col. 2:9). I do not therefore suppose that to that soul, whose person is one with the Word, there is lacking in any respect the full knowledge of the divinity; which soul wisdom so received that it is that same wisdom.

which has been made mistress of all things to such a degree that, together with its own divinity, it is one Person in the Trinity, that is, Christ crucified, whom the Apostle Paul proclaims to be the power of God and the wisdom of God (1 Cor. 1:24). 30. But if the soul of Christ has in some respect a lesser knowledge of His deity, it does not have in itself the whole wisdom and the whole power. It has therefore a share of Christ, it is not itself Christ, if it has only a part of the knowledge of its own divinity. Yet the Apostle asserts that we are partakers of Christ, saying: 'For we are made partakers of Christ' (Heb. 3:14). Whence it is said to Christ Himself: 'God, thy God, hath anointed thee with the oil of gladness above thy fellows' (Ps. 44:8).

That the oil of gladness with which Christ was anointed is the Holy Spirit is beyond doubt, since blessed Peter says: 'Jesus of Nazareth, whom God anointed with the Holy Spirit and with power' (Acts 10:38). Him therefore God anointed above His fellows, to whom He gave the Spirit not by measure, in whom dwells all the fullness of the Godhead bodily, in whom are hidden all the treasures of wisdom and knowledge. At the height of that wisdom and knowledge the blessed Apostle marvels, saying: 'O the depth of the riches of the wisdom and knowledge of God!' (Rom. 11:33). But true faith confesses that Christ is wholly the Most High, not only according to His divinity but also according to His humanity. For the mother Zion says:

'A man, even a man was born in her, and the Most High Himself hath founded her' (Ps. 86:5). And indeed who would dare to deny that He is the Most High, whom God not only begot of Himself as most high, but also exalted after His birth of the Virgin, and gave Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:9)? But if the soul of Christ does not have full knowledge of its divinity, it does not attain to the full height of the wisdom and knowledge of God.

Christ would therefore be proclaimed the Most High not wholly but in part, if His soul were proclaimed by the faithful to be below the height of the riches of the wisdom and knowledge of God. For in what does God exalt us, except in that whereby He lifts up our souls to Himself? And He lifts up our souls to Himself to the degree that He instills into us the truth of the knowledge and love of Him. But who would say that the soul of Christ either perceives something less of the truth, or has something less of charity? Yet Christ Himself is the Truth. How then is that soul said to have in itself less knowledge of truth, which is found to be uniquely the soul of Truth itself?

One must not dispute about the soul of Christ as one disputes about any angelic or human spirit, which can be a partaker of the true God but is not the true God—which Christ is—who, receiving perfect flesh and a perfect rational soul, that is, a complete human nature, into that everlasting Person of His divinity, just as He is by nature wholly true man, so is He wholly true God: because just as in His divinity He has the whole nature of His humanity, so in His humanity He has the whole substance of His divinity, the whole majesty, the whole immutability, the whole power, the whole wisdom, the whole omnipotence.

For God the Only-begotten deigned to take up human nature in such a way that He Himself is God who is man, and the same is man who is God. Accordingly, just as there is a fullness of divinity in the man Christ, so there is a fullness of humanity in God. Just as therefore Christ the man uniquely has that He is true God, so He uniquely knows His whole divinity. 31. We can plainly say that the soul of Christ has full knowledge of its deity; yet I do not know whether we ought to say that the soul of Christ knows its deity in the same way as the deity knows itself, or whether it should rather be said that it knows as much as the deity does, but not in the way it does. For the deity so knows itself that it finds itself to be by nature that which it knows;

but that soul so knows its whole deity that it is nevertheless not itself the deity. That deity therefore is by nature its own self-knowledge; but that soul received from the deity itself, which it fully knows, the very power to know: therefore by nature the deity of Christ is that which it knows; but that soul, in that it knows its deity, does not find itself to be that which it knows. Not therefore in the way that the Father and the Son and the Holy Spirit know themselves is Christ known to His own soul according to His divinity: since indeed that soul has full knowledge of the Trinity, yet does not have one nature with the Trinity. For it is one thing for each thing to know what it is by nature, and another to know what it is not by nature.

Furthermore, God as spirit is not seen with bodily eyes. Whence blessed Augustine, in the letter which he wrote to Italica (Letter formerly 1, now 82), though in a brief discourse yet with a sufficient reply, refutes certain persons who wished to believe this concerning Christ, that He sees God the Father with bodily eyes. For bodily eyes have this property, that they not only see bodies, but cannot even see them unless there be between the eyes and the things they see some intervening spaces of distance. Hence it is that, though they see very many other things, they cannot see themselves, nor do they see within themselves, since they see outside themselves: for even the very keenness of vision is dulled if something to be seen be joined directly to the eyes themselves.

Whoever therefore thinks that God can be discerned with bodily eyes, must first say that He is separated from those very eyes by a bodily distance; but whoever wishes to recognize with what eyes God is seen, let him consider that God Himself is both wisdom, and truth, and love. Wherefore, with the same eyes by which wisdom, truth, and love are seen, is that wise, true, and dear divinity seen. Therefore God promises His vision not to the eyes of the body, but to the eyes of the human soul, which He has made capable of wisdom, truth, and charity. The rational spirit therefore has received from God the power to see God: it has received it, to be sure, through grace; which spirit nevertheless cannot see Him outside itself, but within itself;

for God is not contained by place, but is perceived by disposition, and therefore in whom He does not dwell, He is not seen. For God dwells within the soul far more inwardly than the soul dwells within the body; since He is the creating spirit, the latter the created. Therefore the soul of any holy man has knowledge of that most high God to the degree that it has received the grace of inward vision. Whence I do not know how we may understand the Only-begotten to be full of grace and truth from the Father, if we say that either to that fullness of truth something of the fullness of grace is lacking, or judge that in that fullness of grace the whole fullness of truth is not present:

since indeed the Only-begotten is most certainly recognized in Him to be full of grace and truth from the Father, if not only in that one Person the full grace of humanity and the full truth of divinity are recognized, but also the fullness of truth has in itself the fullness of grace, whereby the whole humanity is in His divinity; and the fullness of grace has in itself the fullness of truth, whereby the whole divinity is in His humanity: so that the fullness of truth has in itself the fullness of grace, and the fullness of grace has in itself the fullness of truth. 33. Now the whole fullness of truth is not possessed when something of that truth is unknown—which God forbid that we should in any way suppose concerning Christ.

For the whole fullness of grace is so in that fullness of truth, that that full deity fills the whole of His humanity; and the fullness of truth is so in that fullness of grace, that that full humanity, just as it has full and singular incorruption and immortality of the flesh, so according to the soul singularly has full knowledge of the deity. So then is Christ full of grace and truth, that just as in His divinity there is a full acceptance of humanity, so in His humanity there is full recognition of divinity. Nor let us fear to assert that the soul of Christ knows its whole deity, lest from this it be said to be of one nature with the deity itself;

since indeed, if true reasoning demanded this, that in the fullness of knowledge there should immediately be a natural unity, then God Himself first of all, because He fully knows all the things He made, would be said to be of that nature to which belong those things which He made and knows. And whoever believes or asserts this is not endowed with catholic truth, but is possessed by Manichaean impiety. Then this too must no less be considered, that if the very soul of Christ, from whatever portion it be said to have knowledge of its deity, be forthwith said to have to that portion one nature with its deity; that surely is great madness. For we too hope through the grace of God to see God: and to the degree that we shall see, to that degree undoubtedly we shall know;

since apostolic authority commends both to us, for the blessed Apostle says: 'Now I know in part, but then shall I know even as also I am known' (1 Cor. 13:12); and John the beloved of Christ asserts without doubt: 'Because when He shall appear, we shall be like Him, for we shall see Him as He is' (1 John 3:2). But that vision will not be of the flesh alone—according to which the Son alone will be seen by the impious for their perpetual condemnation—but there will be a vision of the deity, according to which the Trinity itself will offer itself to be seen by the just, so that that unceasing vision of the divinity is itself the unfailing fullness of blessedness.

For hence are the pure in heart blessed, because they shall see God (Matt. 5:8). We shall therefore see the divinity of the holy Trinity to the degree that we receive by the gift of grace that we may be able to see. Yet not to the degree that we shall see, to that degree shall we be consubstantial with the divinity itself. For with the body too we see many things which are not of one and the same nature with our flesh. For our eyes see the light, though they are of one nature and it of another. Blessed John indeed said: 'Because when He shall appear, we shall be like Him, for we shall see Him as He is' (1 John 3:2). But he said 'like,' namely by imitation of righteousness, not by unity of nature:

according to which imitation blessed Paul says: 'Be ye imitators of me, as I also am of Christ' (1 Cor. 11:1); and blessed John says: 'He that saith he abideth in Christ, ought himself also to walk even as He walked' (1 John 2:6). But the creature receives the Creator to the degree that it receives that it may receive. 34. Hence it is that blessed Augustine does not shrink from this discourse, but undoubtingly takes it up. For in the same homily (Tract. 14 on John, near the end), in which he expounded that passage, 'For God giveth not the Spirit by measure' (John 3:34), he says in a certain place concerning the Son Himself:

'For remaining God with the Father, He became man among men, that thou, through Him who among thee was made man, mightest become such as can receive God: for man could not receive God; man could see man, God he could not receive. Whence could he not receive God? Because he had not the eye of the heart with which he might receive Him. There was therefore something inwardly wounded, and something outwardly whole: he had the eyes of the body whole, the eyes of the heart wounded. He was made man for the eye of the body, that, believing in Him who could be seen bodily, thou mightest be healed unto seeing Him whom thou couldst not see spiritually.'

By these words blessed Augustine shows that in spiritual things to receive is the same as to see, and that to see is nothing other than to understand, nor is to understand anything other than to know. Hence it is that in the book On the Presence of God (Letter to Dardanus, formerly 57, now 187), when he grants to the Son alone the full capacity for divinity, he shows that in Him alone is present the full knowledge of divinity. For in the said book he twice uses these words: 'God therefore is everywhere present, and everywhere wholly present, not everywhere dwelling, but in His temple, to which through grace He is kind and gracious. He is received as dwelling by some more, by others less. But concerning our very Head the Apostle says:

For in Him dwells all the fullness of the Godhead bodily (Col. 2:9).' Attend, I pray, in these words of blessed Augustine to the most certain distinction between the Head and the members. For by those to whom God gives the Spirit by measure, He is received as dwelling, by some more, by others less. But what is it to be received, except to be understood and known? But when the same blessed Augustine wished to speak concerning Christ, see what he says: 'Concerning our very Head,' he says, 'the Apostle says: For in Him dwells all the fullness of the Godhead bodily (Col. 2:9).' Surely blessed Augustine himself says that God dwelling is received:

wherefore by Him without doubt the fullness of divinity is received, in whom the very fullness of divinity dwells. But He is received in that in which He is known. Therefore in Him in whom all the fullness of divinity dwells, the full knowledge of that fullness cannot but be present. Hence it is that blessed Augustine in the same book a little later says these things: What then is it? Do we suppose that this is the difference between the Head and the rest of the members, that in any member, however excellent—as in some great prophet or apostle—though divinity dwell, yet not, as in the Head which is Christ, all the fullness of divinity?

For in our body too there is sense in the individual members, but not so great as in the head, where absolutely all five senses are present. For there is sight, and hearing, and smell, and taste, and touch. But in the other members there is only touch. Or is there also, besides this—that in that body, as in a temple, all the fullness of divinity dwells—something else that distinguishes between that Head and the excellence of any member? There is plainly: that by a certain singular assumption, one person of that man was made together with the Word. For of none of the saints could it be, or can it be, or ever shall it be said: The Word was made flesh (John 1:14). No one of the saints, by any preeminence of grace, received the name of the Only-begotten;

so that what is the very Word of God before the ages, the same should be spoken of together with the assumed man. That assumption therefore is unique, nor can it in any way be common with any holy men, however preeminent in wisdom and holiness. It is therefore certain that the judgment of the holy Fathers agrees with the heavenly Scriptures, which most manifestly testify, and being divinely inspired proclaim to us—that is, to all the adopted—that a portion of knowing and receiving the divinity, as the will of the Giver shall have granted, is infused through grace; but that in Christ, that is, in His soul, there is present the full knowledge of the whole divinity. FOURTH QUESTION. 35. Then the series of your letters contains the fourth question thus.

'We believe and confess,' you say, 'one kingdom of the Father, and of the Son, and of the Holy Spirit, holding that they together rule over all creatures. Why then, in the prayers of the priests—"Through Jesus Christ Thy Son our Lord, who liveth and reigneth with Thee in the unity of the Holy Spirit"—throughout almost all the regions of Africa has the catholic Church been accustomed to say, as though the Son alone possessed the kingdom with the Father, namely in the unity of the Holy Spirit, so that the Holy Spirit is intimated to unite those who reign, but not to reign together?' REPLY. 36. I will speak simply concerning this discourse what I feel. As often as I have thereupon reflected, I have found nothing else there than that our forefathers fortified the truth of the faith against many heresies.

For this must first be attended to, that in the conclusion of the prayer we say, 'Through Jesus Christ Thy Son our Lord'; but through the Holy Spirit we by no means say: which surely the catholic Church celebrates not in vain, precisely on account of that mystery, that the mediator of God and men, the man Christ Jesus, became a Priest forever after the order of Melchizedek, who by His own blood entered once into the holy places, not indeed into figures made by hands of the true ones (Heb. 9:24), but into heaven itself, where He is at the right hand of God, and intercedes for us. Beholding this office of the pontificate in Him, the Apostle says:

'Through Him therefore let us offer the sacrifice of praise always to God, that is, the fruit of the lips confessing to His name' (Heb. 13:15). Through Him therefore we offer the sacrifice of praise and of prayer, because through His death we were reconciled when we were enemies. For through Him who deigned to become a sacrifice for us, our sacrifice can be found acceptable in the sight of God. Therefore blessed Peter admonishes us, saying: 'And you also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ' (1 Pet. 2:5). For this reason therefore we say to God the Father, 'Through Jesus Christ our Lord.' For you well know that sometimes it is said:

'Through the eternal Priest, Thy Son our Lord Jesus Christ.' When therefore mention is made of the Priest, what else is shown than the mystery of the Lord's Incarnation, whereby the Son of God, when He was in the form of God, emptied Himself, taking the form of a servant; according to which He humbled Himself, becoming obedient unto death; being made, namely, a little lower than the angels, while yet possessing the equality of the paternal divinity? For the Son was made lower, while remaining equal to the Father, precisely in that He deigned to be made into the likeness of men. But He made Himself lower when He emptied Himself, taking the form of a servant. Now Christ's making Himself lower is His very self-emptying; nor is His self-emptying anything other

than the taking of the servile form. 37. Christ therefore, remaining in the form of God, the Only-begotten God, to whom together with the Father we offer sacrifices, taking the form of a servant, was made a priest, through whom we may offer a sacrifice living, holy, pleasing to God. Nor yet could the sacrifice have been offered by us, if Christ had not been made a sacrifice for us: in whom the very nature of our race is the true saving sacrifice. For that the Only-begotten Himself, who is by nature true God, might also become a true priest, in the Person of His divinity He deigned to take, not the person of our humanity, but the nature.

For if He had taken the nature of man together with a person in that mystery of the Incarnation, the one same Christ would not be God and man in two natures, but in two persons the one would be God and the other man. But therefore Christ is one, the true Son of God and of man, because that Only-begotten Lord, who always had His own proper Person, took into that very Person of His the truth of the servile nature. Accordingly Christ remains inseparable, because although there be in Him one nature of divinity and another of the servile, yet in one and the same Christ that Person of the eternal divinity is also that of the assumed humanity.

For this reason Christ is one and the same, whom the acceptance of the servile form shows to be a little lower than the angels, and whom the natural unity demonstrates to be equal to the Father. In which mystery the Arians so stumbled that, attending to the office of the priest in Him, they were unwilling to acknowledge the sublimity of the deity. Hence it is that they even say thus: 'Glory to the Father through the Son,' so as to be unwilling to say, 'Glory to the Father and to the Son.' Since therefore there are heretics who do not believe the Son to be of one deity with the Father, and likewise there are others who do not fear to deny the truth of the flesh in the Son of God; the most holy Fathers set this passage fittingly and usefully.