文集 第 5 章 第 4/10 段

And in the Apocalypse: 'To him that overcometh, I will give to sit with me in my throne, even as I also overcame and sat down with my Father in his throne' (Rev. 3:21). And in the ninth psalm (v. 5): 'For thou hast maintained my judgment and my cause; thou hast sat upon the throne, who judgest justice.' Look diligently at what was said above by the Apostle: 'Having made of himself a purgation, he sat at the right hand of God' (Heb. 1:3) — that makes an end. Again: CHAPTER XXXVIII. Where they say that the Son was mocked by the Jews and hung upon the cross. If they say to you: He is therefore lesser, because the Son himself, hung up by the Jews, was mocked. Response. He was inseparable from the Son, and neither suffered injury, nor was subjected to passion; but only the flesh he had assumed was hung upon the cross,

which could both be held and bound by the Jews. Accordingly, the Son of God, as man, hung up, was mocked upon the cross; but as God, sitting in heaven, he is about to mock the impious, as the Psalmist says: 'He that dwelleth in the heavens shall deride them, and the Lord shall mock them' (Ps. 2:4). As man he feared death; but as God he shall raise the dead, as he himself says: 'As the Father raiseth up the dead, and quickeneth them, so the Son also quickeneth whom he will' (John 5:21). As man he was spit upon; but as God he deigned to enlighten the blind from his spittle, as the Evangelist says: 'He spat on the ground, and made clay of the spittle, and anointed his eyes' (John 9:6), and so forth.

As man he was crowned with thorns; but as God he was called a crown of beauty, as the prophet Isaiah says: 'The Lord shall be a crown of beauty, which embraceth the remnant of his people' (Isa. 28:5). As man he was scourged; but as God he suffered none of these things, as the prophet says: 'Evils shall not come unto thee, and the scourge shall not come near thy tabernacle' (Ps. 91:10). As man he was struck like a stone; but as God he held the waters in his fist, and measured the whole compass of heaven with his palm, as Isaiah says: 'Who hath measured the waters in his fist, and weighed the heavens with his palm?' (Isa. 40:12). As man he bore sadness; but as God he shall bestow consolation upon the mournful and upon all worn down by tribulation, as the apostle Paul says:

'As the sufferings of Christ abound in us, so also through Christ doth our consolation abound' (2 Cor. 1:5). As man he was given gall and vinegar to drink; but as God he deigned to give to his people a land flowing with milk and honey, as the book of Deuteronomy attests: 'When the Lord thy God shall have brought thee into a land flowing with milk and honey, beware lest, when thou hast eaten and art filled, thou forget the name of the Lord thy God' (Deut. 6:11-12). As man he came to be baptized by John in the Jordan; but as God he baptized the disciples in the Holy Spirit, as he himself says: 'But you shall be baptized in the Holy Spirit, whom you also are to receive' (Acts 1:5). And John the Baptist:

'There cometh one mightier than I, who will baptize you in the Holy Spirit and in fire' (Luke 3:16). As man he was tempted by the devil in the desert; but as God he rebuked that same devil, as he himself says: 'Get thee behind me, Satan; thou shalt not tempt the Lord thy God' (Matt. 4:10). As man he hungered; but as God he satisfied five thousand men with five loaves. As man, thirsting, he asked of the Samaritan woman a little water to drink; but as God he gave to believers a fountain of living water springing up unto eternal life, as he himself says: 'Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall not thirst forever' (John 4:13-14). As man he wept for his friend Lazarus;

but as God he wipes away with the brush of his mercy the tears of those who suffer for his sake, as the Apocalypse attests: 'And God shall wipe away every tear from their eyes' (Rev. 21:4). As man his garments were divided by lot; but as God he deigned to give to his people by lot the land of promise, as the Psalmist says: 'And he cast out the nations from before them, and divided to them the land by lot in a measuring-line of inheritance' (Ps. 78:55). As man he slept; but as God he was never subject to bodily sleep, as the prophet says: 'Behold, he that keepeth Israel shall neither slumber nor sleep' (Ps. 121:4). Finally, to pass over very many things, as man he died, and laid in the sepulchre he rested;

but as God, rising on the third day from the dead, on the fortieth day he ascended into heaven, and after a space of ten days he sent to the disciples the promise of the Holy Spirit. Acknowledge at last, O heretic, who he is that bore the injury of the cross, and who, being placed in the assumed man, could not feel it. CHAPTER XXXIX. Where they say that the Father was turned into flesh, and born of the Virgin together with the Son. If they say to you: If the Father and the Son are one, then the Father also, being turned into flesh, came to the Virgin, and appeared born together with the Son. Response. We say that the Word of the Father was made flesh, not that the Father was turned into flesh, or, according to you, changed into something different, as the Evangelist says:

'And the Word was made flesh, and dwelt among us' (John 1:14). The Father sent this same Word, and healed us. This same Word he uttered from his heart. By this Word the heavens were established, whose power, founded by the spirit of his mouth, abides perpetually. He himself put on the form of a servant, in which he was obedient to the Father, and bore the reproaches of the Jews: for God is impassible, because he is not corporeal, but only the assumed flesh underwent the passion—the flesh which, conceived by angelic announcement, grew up in the Virgin, the angel Gabriel saying: 'The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore also the holy one that shall be born of thee shall be called the Son of God' (Luke 1:35). For he who is the Son is certainly not the Father:

since no one can be called both Father and Son of himself. And if in the person of the Father the prophet says: 'He shall call upon me, and I will hear him; I am with him in tribulation, and I will deliver him' (Ps. 91:15), he shows the economy of unity: for the divinity of the Father and the Son, which is one, could not be subject to the defect of passion. CHAPTER XL. Where they say that the Son does not have foreknowledge of things to come. If they say: The Son of God did not have foreknowledge of things to come, because he said to the unclean spirit: 'What is thy name?' and 'How long a time is it since this befell him?' Response. Acknowledge from divine authority that the Son of God cannot be ignorant of the foreknowledge of things to come, as the prophet Jeremiah says:

'I am the Lord who searcheth the heart and proveth the reins, to give to every one according to his ways, and according to the fruit of his devices' (Jer. 17:10). And Isaiah: 'The Lord knoweth the thoughts of the wise, that they are vain' (1 Cor. 3:20; Ps. 94:11). And the apostle Paul says the same to the Hebrews: 'For the word of God is living and effectual, and more piercing than any sharp sword, penetrating even to the division of the soul and the spirit, of the thoughts and the marrow of all things, and a discerner of the thoughts of the heart; and there is no creature in the world hidden from his sight' (Heb. 4:12-13). He himself also says:

'When the Lord shall come and shall illuminate the hidden things of darkness, and shall make manifest the thoughts of the heart, and then shall every man have praise from God' (1 Cor. 4:5). And in Solomon: 'But if thou say, I know not this man, know that the Lord knoweth the hearts of all' (Sir. 23:27-28). And there: 'The eyes of the Lord are far brighter than the sun: they look round upon all the ways of men, and the depth of the abyss, and behold the hearts of men, and the hidden parts' (Sir. 23:28-29). And in the books of Kings: 'Let old things depart from your mouth, for the Lord is a God of knowledge' (1 Sam. 2:3). And in Maccabees:

'God, the Creator of the world, the Fashioner of man, who searcheth out every deed and origin, he himself shall again, with mercy, restore to you spirit and life' (2 Macc. 7:23). And the Evangelist: 'But Jesus himself did not trust himself to them, because he knew all men, and because he needed not that any should give testimony of man: for he himself knew what was in man' (John 2:24-25). And Jeremiah speaks thus: 'The Lord, who made heaven and earth, can hide nothing from me, for I show mercy unto thousands, and repay the sins of the fathers into the bosom of their children after them' (Jer. 32:17-18). And there: 'And the word of the Lord came to me, saying: I am the Lord, the God of all flesh; is anything hidden from me?' (Jer. 32:27).

And in Daniel: 'O eternal God, who art the discerner of hidden things, who knowest all things before they come to pass, thou knowest that these have borne false witness against me' (Dan. 13:42). And the Apostle to the Romans: 'In the day when God shall judge the hidden things of men, according to my Gospel, through Jesus Christ' (Rom. 2:16). He who searcheth the hearts and deeds of men, and shall bring them to light, cannot be ignorant of the foreknowledge of things to come. CHAPTER XLI. Where they say that the Son is subject to the Father. If perchance they object that the Son is subject to the Father, because it is written: 'Then shall the Son also himself be subject to him that put all things under him' (1 Cor. 15:28). Response.

But that you may acknowledge that the Son of God has subjected all things to himself by his own proper power, hear the apostle Peter preaching more fully on this very point. 'Once,' he says, 'in the days of Noah, while the patience of God still waited, when the ark was being built, into which few, that is, only eight souls, entered and were saved through water. Which now in like manner also saveth you by the form of baptism—not the putting away of the filth of the flesh, but the examination of a good conscience toward God—who, having gone up into the heavens, hath subjected to himself angels, and powers, and virtues' (1 Pet. 3:20-22). And the apostle Paul:

'When he shall have brought to nought all principality, and all power, and virtue, and dominion, he must reign, until he hath put all his enemies under his feet' (1 Cor. 15:24-25). And to the Philippians: 'For our conversation is in heaven, whence also we look for the Saviour, our Lord Jesus Christ, who will transfigure the body of our lowliness, conforming it to the body of his glory, according to his own will, whereby he is able to subdue all things to himself' (Phil. 3:20-21). Concerning this very thing, acknowledge David also saying in the sixty-seventh psalm (v. 19): 'He ascended into heaven, he led captivity captive, he gave gifts to men.' And in the Epistle of Jude the apostle:

'The angels also,' he says, 'who left their own principality, binding them with chains of fire, and thrusting them into dark prisons, he hath reserved to be punished at the future judgment' (Jude 6). From these things, therefore, acknowledge the Lord, since the subjection of the Son is not of the deity, but of the flesh; and when, at the end of the age, all the vices of the human race shall have been subjected to it, and death shall have been swallowed up in victory, then the Son of man himself is said to be subjected to the Father—not in the nature of the deity, but in the substance of the assumed manhood. CHAPTER XLII. Where they say that the Son could not know the day of judgment. But if they object that the Son said in the Gospel:

'But of that day and hour no one knoweth, neither the angels of heaven, nor the Son, but the Father alone' (Matt. 24:36). Response. The Son, then, cannot be ignorant of the day of judgment, concerning which he was earlier seen to instruct his disciples with fatherly admonition: 'When you shall see,' he says, 'wars and rumors of wars, see that you be not troubled: for these things must come to pass, but the end is not yet' (Matt. 24:6). Likewise there: 'For as lightning cometh out of the east, and appeareth even unto the west, so shall the coming of the Son of man be' (Matt. 24:27). And Zechariah: 'Behold, my Lord shall come, and all the saints with him; and in that day there shall be no light, but cold and frost: and this day, which is known to the Lord' (Zech. 14:5-7). And in Solomon:

'What is richer than wisdom, which worketh all things? And if understanding worketh, who of these is seen to be the artificer? But if one love justice, her labors have great virtues: for she teacheth sobriety and prudence, justice and virtue, and giveth to those who believe in her, than which nothing is more useful in the life of men. But if one desire a multitude of knowledge, she will make it known: she knoweth things past, and is foreknowing of things to come: she knoweth the subtleties of speeches, and the solutions of arguments; she knoweth signs and wonders before they come to pass, and the end of times and ages she knoweth not in ignorance' (Wis. 8:5-8). And Luke the Evangelist: 'The Pharisees asked him, and said unto him: When will the kingdom of God come? He answered them and said:'

'The kingdom of God cometh not with observation; neither shall they say: Behold here, or behold there: for behold, the kingdom of God is within you. And he said to his disciples: The days will come, when you shall desire to see one day of the Son of man, and you shall not see it: and they shall say to you, Behold here, or behold there. Go not, neither follow: for as the lightning that lighteneth from heaven shineth unto the parts that are under heaven, so shall the Son of man be in his day' (Luke 17:20-24). If this day is his own, how do you say that he could not know, or be able to know, that which is his own? CHAPTER XLIII. Where they say that the Son is called, or made, a 'shortened Word.' If they say, because the Son is lesser in this, that the prophet said of him:

'The Lord shall make a shortened Word upon the whole earth' (Rom. 9:28). Response. The 'shortened Word' which the Lord shall make upon the earth does not signify a diminution of the deity in the Son of God, but announces the economy of the flesh assumed; in which economy we read that the Son of man was made less, not only than the Father, but even than the angels, as the apostle Paul attests: 'But him who was made a little, and less than the angels, we see, even Jesus, on account of the suffering of death crowned with glory and honor' (Heb. 2:9). And below: 'For which cause he is not ashamed to call them brethren, saying: I will declare thy name to my brethren; in the midst of the Church I will praise thee' (Heb. 2:11-12). And in the eighth psalm (v. 6):

Thou hast made him a little lower than the angels, thou hast crowned him with glory and honour. And that we may teach that the Word of God the Father has not been abridged in the Son, we adduce a sentence from the volume of the prophet Isaiah: 'Has my word been made short, or so small, that I cannot redeem? or is there no power in me to deliver? saith the Lord Almighty' (Isa. L, 2). And again: 'Thus saith the Lord God Almighty: Has my hand been shortened, that it cannot save?' (Isa. LIX, 1). Or can it not give life to the heart of the lowly and the spirit of the contrite? And that he might teach that the arm of the Father, which is his hand, is the Son, I brought forward this, saying:

The Lord has prepared his holy arm in the sight of all nations, and all the ends of the earth shall see his salvation (Isa. LII, 10). For in the last time also this sense may not unfittingly be applied, in which time the Lord came for our redemption by taking flesh, so that he might destroy by his own death him who had the dominion of death, and might by the power of his might, in that very small and scanty span of time, set free those whom he had subdued as captives in darkness and the shadow of death. Concerning this scanty time also he was instructing his disciples, when he urged them to walk into the light while they yet had time. 'Children,' he says, 'it is the last hour;'

while you have the light, walk in the light, lest the darkness overtake you (John XII, 35). And in the Canonical Epistle: 'Little children, it is the last hour' (1 John II, 18). And how do we know that it is the last hour? Because many false prophets have gone out into this world. And the apostle Paul: 'For the time is short' (1 Cor. VII, 29). And again: 'For the fashion of this world passes away' (Ibid., 31). And again: 'All these things were done for our correction, upon whom the ends of the ages have come' (1 Cor. X, 11). For the Lord also in the Lord's Prayer itself abridged all speech, when, forbidding us much speaking, he taught us all things that pertain to salvation: 'When you pray,' he says, 'do not speak much' (Matt. VI, 7). And below:

But you, when you pray, say thus: Our Father, who art in heaven (Ibid., 9), and so forth. For the prophet did not in this passage designate the Son of God as diminished in the word, since he spoke thus in the prophets in time past, who even now in the last time speaks through the apostles and apostolic men: 'I am he,' he says, 'who spoke to my servants the prophets: behold, I am present' (Jer. VII, 25). And another prophet: 'As it is from the beginning, so it is unto the age; nothing has been added to him, nor diminished from him, for he himself is the Lord of his own creation.' Behold, what an abridged word the Lord has made in the world, not the one who, as you suppose, would intimate to men that the Son is inferior to the Father, but who would announce his last coming.

CHAPTER XLIV. Where they say that the Son was not born of the Father's substance. But if they should say: that the Son was not born of the paternal substance, but begotten of another substance. Response. We also, who confess the Father and the Son to be of one substance, have taught by divine authority that the Son is of the substance of God the Father, the prophet Jeremiah saying: 'Take up mourning over the hills, and lamentation over the paths of the desert, because they have failed, in that there are no men, because they would not hear the voice of my substance; from the birds of heaven even to the beasts they have departed in mind' (Jer. IX, 10). Likewise there: 'Who has stood in the substance of the Lord, and shall see the word of God? who has given ear and heard?' (Jer. XXIII, 18). And there:

If they had stood in my substance, and if they had heard my words, and if they had taught my people, I would have turned them from their most wicked pursuits (Jer. XXIII, 22). And the Apostle: 'Since he is the brightness of glory and the figure of his substance' (Heb. I, 3). Likewise the same: 'For we are made partakers of God; let us hold fast the beginning of his substance firm' (Heb. III, 14). And in Solomon: 'My substance is my sweetness' (Wis. XVI, 21). From this at last acknowledge that he who is called the substance of God the Father is not believed to be foreign to that same substance. CHAPTER XLV. Where they say that the Son is lesser, because through him thanks are rendered to the Father. If they shall say to you: For this reason the Son is lesser, because through him thanks are rendered to God the Father. Response.

For from this very apostolic testimony, by which you seem to put forward your proof, we too prove that the same apostle, without naming the Son, often rendered thanks to God the Father, he himself writing to the Roman Church: 'But thanks be to God,' he says, 'that you were the servants of sin' (Rom. VI, 17). And below: 'But being made free from sin, you became the servants of righteousness.' And to the Corinthians: 'But thanks be to God, who has given us the victory through our Lord Jesus Christ' (1 Cor. XV, 57). Likewise there: 'But thanks be to God, who always makes us to triumph in Christ' (2 Cor. II, 14). And to the Ephesians: 'For this cause I bow my knees to the Father of our Lord Jesus Christ' (Eph. III, 14). And to the Colossians:

Strengthened according to the might of his glory unto all patience and longsuffering: with joy giving thanks to God and the Father (Col. I, 11). And to Timothy: 'I thank my God, whom I serve from my forefathers in faith' (2 Tim. I, 3). Acknowledge, that just as in the Father and in the Son there is one belief and confession, by which we are called and are Christians, so in them there is one giving of thanks, both when we ask that we may deserve something, and when we render the giving of thanks for benefits bestowed. CHAPTER XLVI. Where the Son says: The Father has appointed a kingdom for me. But if they shall say that the Son himself said to his disciples: 'I appoint for you, as my Father has appointed a kingdom for me' (Luke XXII, 29). Response.

Just as the Father is said to have appointed a kingdom for his Son, so the Son is taught to have delivered the kingdom to the Father, the Apostle confirming it: 'But every man in his own order,' he says: 'the firstfruits Christ, then they that are Christ's, who shall rise again at his coming. Then the end, when he shall have delivered up the kingdom to God the Father, when he shall have made void all rule and all power and might' (1 Cor. XV, 23). And in the Apocalypse: 'You have redeemed us to God in your blood, out of every tribe, and tongue, and nation, and have made us a kingdom to God' (Rev. V, 9). But that the Father and the Son have one thing in common, the Apostle proves, writing to the Ephesians, saying:

For this you know, understanding that no fornicator, or unclean person, or covetous man, which is the service of idols, has any inheritance in the kingdom of Christ and of God (Eph. V, 5). Since therefore you see that the kingdom of the Father and of the Son is one, why do you strive by impious dogma to assert such things concerning him? CHAPTER XLVII. Where they say that the Son, not the Father, appeared to the prophets. If they shall say to you: In this the Son is recognized to be of lesser power than the Father, because he alone is read to have appeared to the prophets. Response. Just as the Son is proved by divine authority to have appeared to the apostles and prophets, so the Father also is taught by the same writings to have appeared to them, the prophet Ezekiel saying: 'And the hand of the Lord came upon me, and he said to me:'

Arise, go forth into the plain, and there I will speak to you. And he arose, and went out: and behold, the majesty of the Lord stood there, like the majesty of him whom I saw by the river Chobar (Ezek. III, 22). And in Daniel: 'I beheld, and lo, thrones were set, and the Ancient of days sat, and his garments were white as snow, and the hair of his head as clean wool' (Dan. VII, 9). And that he might teach that it was the Father whom he had seen, he went on, saying: 'I beheld in the vision of the night, and lo, in the clouds of heaven one like the Son of man was coming, and he came even to the Ancient of days' (Ibid., 13). And in the Acts of the Apostles, concerning the first martyr Stephen it is thus related:

But he, being full of the Holy Spirit, looking up steadfastly into heaven, saw the glory of God, and Jesus standing at the right hand of God (Acts VII, 55). And the Lord in the Gospel gave testimony concerning the prophet Isaiah, that he had beheld with his own eyes the glory of God the Father, saying: 'These things said Isaiah, when he saw his glory, and spoke of him' (John XII, 41). And in Genesis the same Lord said to Jacob: 'I am the God who appeared to you in the place of God, where you anointed a stone to me, and made a vow to me' (Gen. XXXI, 13). And in the book of Judges: 'While Gideon was yet in the winepress of his father, son of Hezdri, the Lord spoke that night, saying:'

Go, and overthrow the altar of Baal which your father built, and cut down the grove that is above it: and you shall build an altar to your God who appeared to you on the top of mount Macoth in order (Judg. VI, 24). Likewise in Genesis to Jacob: 'And God said to Jacob: Go up to Bethel, and dwell there, and make there an altar to God who appeared to you in the way, when you fled from the face of Esau your brother' (Gen. XXXV, 1). Choose one of two things, whichever you will: either say that the Father appeared to him going forth, and the Son to him returning; or the Son to him fleeing, and the Father nonetheless to him coming back: for wherever you turn yourself, you will have no means of escape. CHAPTER XLVIII. Where they argue over the syllable 'and'; because it was said to the disciples:

Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit. But if they shall say that the syllable 'and', in that the Son said to the disciples: 'Baptizing in the name of the Father, and of the Son, and of the Holy Spirit', divides between the two (Matt. XXVIII, 19). Response. For if this syllable, which is put rather for the conjunction both of words and of names, separates the Son and the Holy Spirit from the Father, as you say, then it is necessary that the name of God the Father, which we read placed in Genesis with a threefold repetition under the title of three patriarchs, that is Abraham, and Isaac, and Jacob, should seem to be divided in itself; or in the name of one God, which it is wicked to say, should be divided.

Far be it, since that which is proved to be one in the substance of deity is not divided, the Lord himself saying: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob' (Exod. III, 6). He again to Moses: 'If they question you,' he says, 'saying: What is his name? you shall say to them: The God of Abraham, and the God of Isaac, and the God of Jacob has sent me to you; this is my name for ever' (Ibid., 15). You see that by the syllable 'and' that is not divided which is known to be one: and therefore the Son and the Holy Spirit are not divided from the Father by this syllable, who are taught to be conjoined to it by nature, deity, and power. CHAPTER XLIX. Where they say: The Father is named first and the Son afterward. If they shall say to you:

On this account the Son is not made equal to the Father, because in the divine Scriptures the Father is named first, and the Son afterward. Response. Paul the apostle, the master and teacher of the nations, did not, because he named the Father first, disparage the Son, or show him inferior to the Father; for when he afterward named the Son and the Holy Spirit before the Father, he certainly did no injury to the Father, nor taught the Son and the Holy Spirit to be inferior, the same proving it in writing to the Roman Church: 'I have therefore glory in Christ Jesus toward God' (Rom. XV, 17). And to the Thessalonians: 'Therefore, brethren, stand fast and hold the traditions which you have learned, whether by word, or by our Epistle:'