Chapter XIV.
108. And now, your Majesty, with regard to the question of the substance, why need I tell you that the Son is of one substance with the Father, when we have read that the Son is the image of the Father's substance, that you may understand that there is nothing wherein, so far as Godhead is regarded, the Son differs from the Father.
109. In virtue of this likeness Christ said: "All things that the Father hath are Mine."1 We cannot, then, deny substance to God, for indeed He is not unsubstantial, Who hath given to others the ground of their being, though this be different in God from what it is in the creature. The Son of God, by Whose agency all things endure,2 could not be unsubstantial.
110. And therefore, the Psalmist saith: "My bones are not hidden, which Thou didst make in secret, and my substance in the underworld."3 For to His power and Godhead, the things that before the foundation of the world were done, though their magnificence was [as yet] invisible, could not be hidden. Here, then, we find mention of "substance."
111. But it may be objected that the mention of His substance is the consequence of His Incarnation. I have shown that the word "substance" is used more than once, and that not in the sense of inherited possessions, as you would construe it. Now, if it please you, let us grant that, in accordance with the mystic prophecy, the substance of Christ was present in the underworld—for truly He did exert His power in the lower world to set free, in the soul which animated His own body, the souls of the dead, to loose the bands of death, to remit sins.4
112. And, indeed, what hinders you from understanding, by that substance, His divine substance, seeing that God is everywhere, so that it hath been said to Him: "If I go up into heaven, Thou art there; if I go down into hell, Thou art present."5
113. Furthermore, the Psalmist hath in the words following made it plain that we must understand the divine substance to be mentioned when he saith: "Thine eyes did see My being, [as] not the effect of working;"6 inasmuch as the Son is not made, nor one of God's works, but the begotten Word of eternal power. He called Him "achatergaston," meaning that the Word neither made nor created, is begotten of the Father without the witnessing presence of any created being. Howbeit, we have abundance of testimony besides this. Let us grant that the substance here spoken of is the bodily substance, provided you also yourself say not that the Son of God is something effected by working, but confess His uncreated Godhead.
114. Now I know that some assert that the mystic incarnate form was uncreated, forasmuch as nothing was done therein through intercourse with a man, because our Lord was the offspring of a virgin. If, then, many have, on the strength of this passage, asserted that neither that which was brought forth of Mary was produced by creative operation, dare you, disciple of Arius, think that the Word of God is something so produced?
115. But is this the only place where we read of "substance"? Hath it not also been said in another passage: "The gates of the cities are broken down, the mountains are fallen, and His substance is revealed"?7 What, does the word mean something created here also? Some, I know, are accustomed to say that the substance is substance in money. Then, if you give this meaning to the word, the mountains fell, in order that some one's possessions of money might be seen.
116. But let us remember what mountains fell, those, namely, of which it hath been said: "If ye shall have faith as a grain of mustard seed ye shall say to this mountain: Be thou removed, and be thou cast into the sea!"8 By mountains, then, are meant high things that exalt themselves.9
117. Moreover, in the Greek, the rendering is this: "The palaces are fallen." What palaces, save the palace of Satan, of whom the Lord said: "How shall His kingdom stand?"10 We are reading, therefore, of the things which are the devil's palaces as being very mountains, and therefore in the fall of those palaces from the hearts of the faithful, the truth stands revealed, that Christ, the Son of God, is of the Father's eternal substance. What, again, are those mountains of bronze, from the midst of which four chariots come forth?11
118. We behold that height, lifting up itself against the knowledge of God, cast down by the word of the Lord, when the Son of God said: "Hold thy peace, and come forth, thou foul spirit."12 Concerning whom the prophet also said: "Behold, I am come to thee, thou mount of corruption!"13
119. Those mountains, then, are fallen,14 and it is revealed that in Christ was the substance of God, in the words of those who had seen Him: "Truly Thou art the Son of God,"15 for it was in virtue of divine, not human power, that He commanded devils. Jeremiah also saith: "Make mourning upon the mountains, and beat your breasts upon the desert tracks, for they have failed; forasmuch as there are no men, they have not heard the word of substance: from flying fowl to beasts of burden, they trembled, they have failed."16
120. Nor has it escaped us, that in another place also, setting forth the frailties of man's estate, in order to show that He had taken upon Himself the infirmity of the flesh, and the affections of our minds, the Lord said, by the mouth of His prophet: "Remember, O Lord, what My substance is,"17 because it was the Son of God speaking in the nature of human frailty.18
121. Of Him the Scripture saith, in the passage cited,19 in order to discover the mysteries of the Incarnation: "But Thou hast rejected, O Lord, and counted for nought—Thou hast cast out Thy Christ.20 Thou hast overthrown the covenant made with Thy Servant, and trampled His holiness in the earth."21 What was it, in regard whereof the Scripture called Him "Servant," but His flesh?—seeing that "He did not hold equality with God as a prey, but emptied Himself, taking the form of a servant, being made into the likeness of men, and found in fashion as a man."22 So, then, in that He took upon Himself My nature, He was a servant, but by virtue of His own power He is the Lord.
122. Furthermore, what meaneth it that thou readest: "Who hath stood in the truth (substantia) of the Lord?" and again: "Now if they had stood in My truth, and had given ear to My words, and had taught My people, I would have turned them from their follies and transgressions"?23
Chapter XV.
123. How can the Arians deny the substance of God?24 How can they suppose that the word "substance" which is found in many places of Scripture ought to be debarred from use, when they themselves do yet, by saying that the Son is "heteroousios," that is, of another substance, admit substance in God?
124. It is not the term itself, then, but its force and consequences, that they shun, because they will not confess the Son of God to be true [God].25 For though the process of the divine generation cannot be comprehended in human language, still the Fathers judged that their faith might be fitly distinguished by the use of such a term, as against that of "heteroousios," following the authority of the prophet, who saith: "Who hath stood in the truth (substantia) of the Lord, and seen His Word?"26 Arians, therefore, admit the term "substance" when it is used so as to square with their blasphemy; contrariwise, when it is adopted in accordance with the pious devotion of the faithful, they reject and dispute against it.
125. What other reason can there be for their unwillingness to have the Son spoken of as "homoousios," of the same substance, with the Father, but that they are unwilling to confess Him the true Son of God? This is betrayed in the letter of Eusebius of Nicomedia. "If," writes he, "we say that the Son is true God and uncreate, then we are in the way to confess Him to be of one substance (homoousios) with the Father." When this letter had been read before the Council assembled at Nicæa, the Fathers put this word in their exposition of the Faith, because they saw that it daunted their adversaries; in order that they might take the sword, which their opponents had drawn, to smite off the head of those opponents' own blasphemous heresy.27
126. Vain, however, is their plea, that they avoid the use of the term, because of the Sabellians;28 whereby they betray their own ignorance, for a being is of the same substance (homoousion) with another, not with itself. Rightly, then, do we call the Son "homoousios" (of the same substance), with the Father, forasmuch as that term expresses both the distinction of Persons and the unity of nature.
127. Can they deny that the term "ousia" is met with in Scripture, when the Lord has spoken of bread, that is, "epiousios,"29 and Moses has written "humeis esesthe moi laos periousios "?30 What does "ousia" mean, whence comes the name, but from "ousa aei,"31 "that which endures for ever? For He Who is, and is for ever, is God; and therefore the Divine Substance, abiding everlastingly, is called ousia. Bread is epiousios, because, taking the substance of abiding power from the substance of the Word, it supplies this to heart and soul, for it is written: "And bread strengtheneth man's heart."32
128. Let us, then, keep the precepts of our forefathers, nor with rude and reckless daring profane the symbols bequeathed to us. That sealed book of prophecy, whereof we have heard, neither elders, nor powers, nor angels, nor archangels, ventured to open; for Christ alone is reserved the peculiar right of opening it.33 Who amongst us dare unseal the book of the priesthood, sealed by confessors, and long hallowed by the testimony of many?34 They who have been constrained to unseal, nevertheless have since, respecting the deceit put upon them, sealed again; they who dared not lay sacrilegious hands upon it, have stood forth as martyrs and confessors. How can we deny the Faith held by those whose victory we proclaim?
Chapter XVI.
129. Let none fear, let none tremble; he who threatens gives the advantage to the faithful. The soothing balms of deceitful men are poisoned—then must we be on our guard against them, when they pretend to preach that they do deny. Thus were those aforetime, who lightly trusted to them, deceived, so that they fell into the snares of treachery, when they thought all was good faith.
130. "Let him be accursed," say they, "who says that Christ is a creature, after the manner of the rest of created beings." Plain folks have heard this, and put faith in it, for, as it is written, "the simple man believes every word."35 Thus have they heard and believed, being taken in by the first sound thereof, and, like birds, eager for the bait of faith, have not noted the net spread for them, and so, pursuing after faith, have caught the hook of ungodly deceit. Wherefore "be ye wise as serpents," saith the Lord, "and harmless as doves."36 Wisdom is put foremost, in order that harmlessness may be unharmed.
131. For those are serpents, such as the Gospel intends, who put off old habits, in order to put on new manners: "Putting off the old man, together with his acts, and putting on the new man, made in the image of Him Who created him."37 Let us learn then, the ways of those whom the Gospel calls the serpents, throwing off the slough of the old man, that so, like serpents, we may know how to preserve our life and beware of fraud.
132. It would have been sufficient to say, "Accursed be he who saith that Christ is a created being." Why, then, Arian, dost thou mingle poison with the good that is in thy confession, and so defile the whole body of it? For by addition of "after the manner of the rest of created beings," you deny not that Christ is a being created, but that He is a created being like [all] others—for created being you do entitle Him, albeit you assign to Him dignity transcending the rest of creation. Furthermore, Arius, the first teacher of this ungodly doctrine, said that the Son of God was a perfect created being, and not as the rest of created beings. See you, then, how that you have adopted language bequeathed you from your father. To deny that Christ is a being created is enough: why add "but not as the rest of beings created"? Cut away the gangrened part, lest the contagion spread—it is poisonous, deadly.
133. Again, you say sometimes that Christ is God. Nay, but so call Him true God, as meaning, that you acknowledge Him to possess the fulness of the Father's Godhead—for there are gods, so called, alike in heaven or upon earth. The name "God," then, is not to be used as a mere manner of address and mention, but with the understanding that you affirm, of the Son, that same Godhead which the Father hath, as it is written: "For as the Father hath life in Himself, so hath He given to the Son also to have life in Himself;"38 that is to say, He hath given it to Him, as to His Son, through begetting Him—not by grace, as to one indigent.
134. "And He hath given Him power to execute judgment, because He is the Son of Man."39 Note well this addition, that you may not take occasion, upon a word, to preach falsehood. You read that He is the Son of Man; do you therefore deny that He accepts [the power given]? Deny God, then, if all things proper to God are not given to the Son, for whereas He has said, "All things that the Father hath are Mine,"40 why not acknowledge that all the properties and attributes of Divinity are in the Son [as they are in the Father]? For He who saith, "All things that the Father hath are Mine," what does He except as having not?
135. Why is it that you recount "with insistence" and in such sincere language, Christ's raising the dead to life, walking upon the waters, healing the sicknesses of men? These powers, indeed, He has given to His bondmen to display as well as Himself. They do the more arouse my wonder when seen present in men, forasmuch as God hath given them power so great. I would hear somewhat concerning Christ that is His distinctly and peculiarly, and cannot be held in common with Him by created beings, now that He is begotten, the only Son of God, very God of very God, sitting at the Father's right hand.
136. Wheresoever I read of the Father and Son sitting side by side, I find the Son always upon the right hand. Is that because the Son is above the Father? Nay, we say not so; but He Whom God's love honours is dishonoured by man's ungodliness. The Father knew that doubts as concerning the Son must needs be sown, and He hath given us an example of reverence for us to follow after, lest we dishonour the Son.
Chapter XVII.
137. There is just one place, in which Stephen hath said that he saw the Lord Jesus standing at the right hand of God.41 Learn now the import of these words, that you may not use them to raise a question upon. Why (you would ask) do we read every where else of the Son as sitting at the right hand of God, but in one place of His standing? He sits as Judge of quick and dead; He stands as His people's Advocate. He stood, then, as a Priest, whilst He was offering to His Father the sacrifice of a good martyr; He stood, as the Umpire, to bestow, as it were, upon a good wrestler the prize of so mighty a contest.
138. Receive thou also the Spirit of God, that thou mayest discern those things, even as Stephen received the Spirit; and thou mayest say, as the martyr said: "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God."42 He who hath the heavens opened to him, seeth Jesus at the right hand of God: he whose soul's eye is closed, seeth not Jesus at the right hand of God. Let us, then, confess Jesus at God's right hand, that to us also the heavens may be opened. They who confess otherwise close the gates of heaven against themselves.
139. But if any urge in objection that the Son was standing, let them show upon this passage that the Father was seated, for though Stephen said that the Son of Man was standing, still he did not further say here that the Father was sitting.
140. Howbeit, to make it more abundantly clear and known that the standing implied no dishonour, but rather sovereignty, Stephen prayed to the Son, being desirous to commend himself the more to the Father, saying: "Lord Jesu, receive my spirit."43 Again, to show that the sovereignty of the Father and of the Son is one and the same, he prayed again, saying, "Lord, lay not this sin to their charge."44 These are the words that the Lord, in His own Passion, speaks to the Father, as the Son of Man—these the words of Stephen's prayer, in his own martyrdom to the Son of God. When the same grace is sought of both the Father and the Son, the same power is affirmed of each.
141. Otherwise, if our opponents will have it that Stephen addressed himself to the Father, let them consider what, on their own showing, they affirm. We indeed are unmoved by their arguments; howbeit, let them, to whom the letter and sequence is all important, take notice that the first petition is addressed to the Son. Now we, even on their understanding of the passage, prove from it the unity of the Father's and the Son's majesty; for when the Son is addressed in prayer as well as the Father, the equality which the prayer assigns points to unity in action. But if they will not allow that the Son was addressed with the title "Lord," we see that they do indeed seek to deny that He is Lord.
142. Seeing, however, that so great a martyr's crown has been brought forth, let us abate the eagerness of disputation, and bring to-day's discourse to a close. Let us sing the praises of the holy martyr, as is fitting always after a mighty conflict—the martyr bleeding indeed from the enemy's blows, but rewarded with the crown bestowed by Christ.