Commentary on the Gospel of John

THE LORD will give utterance to them ivho evangelize ivith Ps. ixviii. much iDOioer, declareth exceeding well the Psalmist. But I deem tliat ttey who ought to approach this, are, not mere chance persons, but those who have been illumined with the grace that is from above, seeing that both All wisdom Ecclus. i. IS, from the Lord, as it is written, and Every good gift a,ndj every _S. James perfect gift is from above and comsth down from the Father of lights. For a thing unsure and not unfraught with peril to the many, is the speaking concerning the Essence that is above all, and the Mysteries belonging thereunto, and silence on these subjects is free froni danger. Us nevertheless albeit deeming that we have much need of silence, God Who is over all excludes from this, saying to one of the Saints (this was Paul), SpeaTi and hold not thy peace. And no less Actsxviii. does the ordinance of the Law shew this, indicating things spiritual in the grosser type. For it enjoins those who have been called to the Divine Priesthood, to declare to the people by the sound of trumpets, about those things which Lev.xxiii. they ought to learn. For God, when He willed to set forth in His laws most excellent things, did not I deem intend that the leaders of the people should lay their hand on their mouth, as it ^°^ xl. 4. is written, and, in fear of appearing rashly to attempt things above the mind of man, hold back from the doctrine that is so necessary for those who are being instructed in piety and the knowledge of God, and choose a silence perilous to those who are their disciples. But the Disciple of Christ again terrifies us, sapng Be not many masters, and moreover the.§.- James

Intro- most wise Preacher too, darkly shewing the peril that exists

Eccles. x! Ill the teaching of such things. For, says he, lie that cleaveth LXX. '^vood, shall he endangered therehy; if the iron head fall, both himself hath frouhled his face and he shall strengthen powers. For he likens the keenness of the mind to the iron-head, in that it is of a nature to pierce through, and sinks in to the innermost parts, even though it be resisted by the thickness and close texture of the wood. Wood ag-ain he in a figure calls the thoughts that are in Holy Scripture, which render the Books wherein they are a kind of Spiritual Paradise, and yet more than this, full with the fruitfulness that comes of the Holy Ghost. He that endeavours therefore to unfold the spiritual wood, that is the Divine and Mystic thoughts of Divinely -inspired Scripture by means of insearch, and most accui^te grasp and keenness of mind, will run very deep risk, saith he, when the iron-head slippeth, that is when the mind not carried to a true understanding of the things which are written, misses the right perception, and having left, as it were, the straight path, is borne on some other way of thought turned aside from what is fitting. Whereupon he will place in jeopardy the face of his soul, that is, his heart, and will invigorate against himself the bad opposing powers, who with their bitter perverse words sophisticate the mind of those who have gone astray; not suffering it to behold the beauty of truth, but manifoldly perverting it and persuading it to go astray after mad thoughts. For no one Cf 1 Cor. calleth Jesus Anathema save in Beelzebub.

And let no one deem, himself astray, that the exposition of the above is astray, or otherwise of false reasoning. For

Divine Scripture does sometimes, as we said before, call the thoughts of Holy Scripture ivood. And indeed the God

Who is over all says something on this sort through the

Deut. XX. all- wise Moses to those at that time: When thou shalt besiege a

^^' ^^' city a long time, in making war against it to take it, thou shalt not destroy the trees thereof hy forcing an axe against them, for thou mayest eat of them and thou shalt not cut them down:

(is the tree of the forest a man, to go before thee unio the

■palisade?J Only the trees which thou knouwst that they be not trees for meat, thou shalt destroy and cut them doivn, Intro- But tliat the God of all would not have deemed it worth to prescribe to us such things, if it were to be understood only of trees of the earth, is I suppose clear to every one, yet I think one ought to shew from another command also that He is very unsparing of these, and takes not account of them. For what I pray does He enjoin should be done to the false-called gods? Ye shall destroy their altars, saith He, Deut. vii. and hreah down their images, and cut down their groves. And by His own altar He no way suffers any tree to be cultivated. For He plainly declares: Thou shalt not plant thee ib.xvi.2i. a grove of any trees near unto the altar of the Lord thy God. And if one must add anything to this, I will speak after the manner of most wise Paul. Doth God take care for trees? i Cor. ix. or saith He it altogether for our sakes? by grosser examples ' leading us by the hand to the idea of spiritual things.

Let us now say that the writings of the unholy heretics may be considered as cities, and fortified, haply not without skill, by the wisdom of the world, and the intricate deceits of their cogitations. There comes to storm them, and in some sort environs and sits round them taking the Eph.^ vi. shield of the faith and the sivord of the Spirit, ivhich is the ' word of God, every one who agonizes for the holy dogmas of the Church, and sets himself in array with all his strength against their false-speaking, studying to cast down imagina- 2 Cor. x. tions, as Paul saith, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. When then. He says, such a soldier of Christ compasses, as a land of aliens, the bitter writings of heresies, and lights upon the best cultivated trees, that is, if he find words from the Divinely-inspired Scripture, or things spoken by the Prophets or even testimonies from the New Testament, wrested unto their own purpose, let him not apply his mental acumen, like a sort of tool, to destroy and cut them down. For not because taken hold of by those who know not to interpret it aright, is therefore that which proceeds of the Mouth of God to be wholly rejected too: but since it is fruit -bearing, it shall be to thee rather as a help

Intro- and for food. For turning round unto the riglit argument ' of the faith that which is sometimes foolishly taken by them, not only shall we not be caught unstrung, but rather are we nerved into words against heresy. But he subjoins forthwith an argument persuading the hearers, that the onslaught of the advocate for the truth should be made, not for the overthrow of the Divine oracles, but for the destruction of what Demt. XX. ^g non-rightly said by the opponents. For is, it says, the free of the forest a tnan, to go before thee unto the palisade? For do you suppose, he says, that the utterance of the holy writings, will of its own self rise up against thee to battle, like one of the arch-heretics, and is not rather wronged by their madness? Do not then cut it down, says it, lb. 2^. but let it be to thee as food also; only the trees ivhich thou hnowest that they be not trees for meat, thou shalt destroy and cut them down. For uneatable by them who would think aright, is the fruit of those men^s writings: against them let every tool come: there let the might of the spiritual wood-men be shewn, upon them let the axe of strength in advocacy glitter. For the uselessness and unprofitableness of the babbling of the heterodox the Prophet

Hosea Hosea also most excellently interprets to us saying: A stalk having no strength to yield meal; if so he it yield, the strangers shall swallow it up. For they that are diligent to estrange themselves from friendship with God, shall feast themselves on the weak and old- wife tale of those people^ s unlearning. As then I was saying at the beginning (for I think we must go back, to that), most exceeding hard is the exposition of the Di^ane mysteries, and better perchance were silence, but since thy much speech persuadeth us, 0 most labour-loving bro-

Heb. xiii. ther, to offer the work, as a sort of fruit of our lips, and spiritual sacrifice, this too will I not shrink from doing, encouraging myself in God who maketh wise the blind, and seeketh at our hands not surely that which is above us, but accepteth equally the offerings of poor men. For him that would offer a gift for a burnt-sacrifice to the Lord, as is put in the beginning of Leviticus, the lawgiver having enjoined

Lev.i..3-9. an offering of the herd and having moreover herein set down of poor men. 5 tlie measure of the honour of the type, he ag-ain lowers it, say- Intro- ing that they who caunot attain to this^ should sacrifice of Lev. i, lo, the flock. And well did he know that sad and inexorable ^^' poverty will render some powerless even to this: therefore he saySj he shall bring his offering of turtledoves or of young lb. 14, pigeons. But him that comes yet short of these too, and approaches with the most insignificant ofierings, he honours. For says he, his offering shall he fine flour, defining an offering ib. ii. i. easily procurable I suppose by every one and not too oppressive to the deepest poverty. For the lawgiver well knew (I think) that better and more excellent is it to bear fruit even a little, than to be wholly bereft of it and through shame of seeming to come short of others^ gifts, to rush forward to the conclusion that it needs not to honour the Lord of all.

Persuaded then with reason by all these things, and having dismissed from my mind unreadiness, the ally of silence, I will deem it my duty to honour my Lord with what I have, discourse wholesome and joyous to the readers, like fine flour bedewed with oil: and we will begin the Book of Jb. ii. i, John, taking in hand an exceeding great work, yet by reason of faith, not unstrung. And that we shall say and think less than is meet, we must unhesitatingly confess. But the great difficulty of the book, or to speak more truly, the weakness of our understanding, will persuade us to ask meet pardon for this.

Turning about on every hand our discourse to the more dogmatical exposition, we will set it in array, according to, our power, against the false doctrines of them that teach iTm.vu otherwise, not stretching it forth to its full extent, but even retrenching superfluity, and studying to render it not lacking fitness. The subjoined subscription of the chapters, will shew the subjects over which om* discourse extends, to which we have also annexed numbers, that what is sought may be readily found by the readers.

Chapter 1. That Everlasting and before the ag-es is the Only- Begotten, on the words, In the beginning was the Word.

Chapter 2. That the Son being Consubstantial with the Father is also God in His own Person, even as also the Father, on the words, And the Word ivas loith God.

Chapter 3. That the Son is also God by Nature, in nowise either inferior to, or unlike the Father, on the words, And the Word IV as God.

Chapter 4. Against those who dare to say, that the conceived and natural Word in God the Father is one, and He that is called Son by the Divine Scriptures another (such is the misconceit of Eunomius' party), on the words, This was in the beginning with God.

Chapter 5. That the Son is by Nature Creator with the Father, as being of His Essence, and not taken to Him as a minister, on the words. All things were made by Him.

Chapter 6. That the Son is by Nature Life, and therefore not originate, but of the Essence of God the Father, on the words, Hiat lohich loas made, in it ivas Life.

Chapter 7- That the Son is by Nature Light, and therefore not originate, but of the Essence of God the Father as Very Light from Very Light, on the words, And the Life was the Light of men.

Chapter 8. That the Son of God alone is Very Light, the creature not at all, being participate of Light, as originate, on the words, He was the Very Light.

Chapter 9. That the soul of man does not exist prior to the body, nor is the embodiment a consequence of former sins, as some say, on the words, He ivas the Very Light ivhich lighteth every man that Cometh into the world: He was in the ivorld.

Chapter 10. That the Only-begotten is alone by Nature the Son from the Father, as being of Him and in Him, on the words, No man hath seen God at any time.

Arclibishop of Alexandria.

Exact of a trutli, and God-taught is the mind of the holy Evangelists, from the splendour of their power to behold, as from some lofty mountain-spur and watch-peak, on all sides observing what is of profit to the hearers, and tracking with intent zeal whatever may seem to be of profit to those who thirst after the truth of the Divine dogmas and with good purpose search after the mind that is hidden in the Divine Scriptures. For not in those who search too curiously, and take pleasure in the manytangled wiles of reasonings, rather than rejoice in the truth, does the Spirit make His revelation, since neither does He Wisdom i. enter into a malicious soul, nor otherwise does He suffer His precious vearls to be rolled at the feet of swine. But with S. Matt, exceeding pleasure does He have fellowship with simpler minds, as having a more guileless motion ^, and shunning ^ nivnua superfluous subtleties, whereto specially pertains the meeting with sudden fear, and from too great turning aside unto the right hand to err from the straight and royal road. For he that walketh simply walketh surely, as saith Solomon. Prov.x.9.

But while the holy Evangelists have a marvellous exactness in writing ffor it is not they that speak, as the Saviour S.Matt.x. saith, but the Spirit of the Father which is in them): reasonably may one grant that the Book of John has been composed beyond all marvel, looking both to the supereminence of his thoughts, the keenness of his intellect, and the constant and

Book I. close-succeeding cumulation of conceptions. For coursefellows are they one with another in the exposition of the Divine dogmas, and loosing as it were from the starting line they course charioteers to one goal. But a diverse fashion of speech is wrought out by them, and they appear to me to resemble persons, who are ordered to come together unto one city, but care not to approach it by one and the same beaten road. Thus one may see the other Evangelists with great exactness giving the account of our Saviour's genealogy in the Flesh, and bringing down step by step S.Matt.i, those from Abraham unto Joseph, or again carrying s. Luke up those from Joseph to Adam. But we find the blessed Jahn not caring to be over-studious about these, but with a most fervent and fire-full motion of intellect endeavouring to lay hold of those very things that are above human mind, and daring to explain the unspeakable and unutterable Gene- Prov.xxv. ration of God the Word. For he knew that the glory of God Jddeth speech, and greater than our idea and utterance is the God-befitting dignity, and hard to utter and most difficult of unfolding are the properties of the Divine Nature. Isaiah xl. But since it was necessary in some sort to oiiete out heaven ivith the sjjan, and to suffer the scant measures of human nature to approach to what is by all unattainable and hard to be explained, that the approach might not be opened out for 1 Tim. vi. those- who teach otherwise to come against the more simple, S*. Luke i. ^^ that no voice of the saints who have been eyewitnesses and ^" minister's of the uwrd held in check their ill-surmisings, keen comes he to the very essence of the Divine dogmas. Infra i. 1, crying aloud. In the heginning was the Word, and tlm. Word was 'with Ood and the Word was God: the Same was in the beginning with God.

But I think that those who are engaged on the Holy Scriptures ought to admit all writings that are honest and good and free from harm. For thus collecting together the varied thoughts of many and bringing them together into one scope and understanding, they will mount up to a good measure of knowledge, and imitating the bee, wise workwoman, will compact the sweet honeycomb of the Spirit.

Origin of 8. John writing his Gospel. 9

. Some tlien of tliose of most research, say that after our Book I.

Saviour's Cross and Ascension into Heaven, certain false shepherds and false teachers falling like wild beasts on the

Saviour's flocks terrified them not a little, speaking out o/Jer. xxiii.

their own heart, as it is written, and not out of the mouth of the

Lord; yea rather, not merely out of their own heart, but out of the teachings of their own father, I mean the devil. For if no one can call Jesus Anathema, save in Beelzebub, how iCor.xii.

is not what we say of them clearly true? What things then are they which' these men belched forth against their own head? They ignorantly and impiously aflBrmed that the

we both move and are, was then first called into being. Acts xvii.

when He was born Man of the Holy Virgin, and taking this our common fashion, she/wed Himself upon earth, as it is writ- Bamch ten, and conversed with men. On those then who are thus disposed, and who dare to slander the inefiable and eternal

Generation of the Son, the word of the Prophet comes heavily, saying thus: But draw near hither, ye sons of the sorceress, the Isaiah seed of the adulteress and tlie whore, against whom, do ye sport ' ' yourselves? against whom make ye a wide mouth and draw out the tongue? not bringing forth good things out of a good heart, but spueing forth the venom of the blood-defiled dragon, of whom saith the Psalmist unto the one God

That is over all: Thou hrakest the heads of the dragons Ps. Ixxiv,

But since there was no slight disturbance in regard to these things amongst them that had believed, and the ill of the scandal thereof was consuming like a plague the souls of the simpler (for some drawn away from the true doctrines by their prattle imagined that the Word was then barely called to the beginning of Being, when He became Man), those of the believers who were wiser being assembled and met together, came to the Disciple of the Saviour (I mean this John) and declared the disease that was pressing upon the brethren, and unfolded to him the prattle of them that teach otherwise, and besought that he would both strenuously assist themselves with the illumination through the Spirit,

Book I. and stretch forth a saving hand to those who were already within the devil's meshes.

The disciple grieving then over them that were lost and corrupted in mind, and at the same time thinking it most unnatural to take no forethought for those that should succeed and come after, betakes himself to making the book: and the more human side, the genealogy of the legal and natural Birth according to the flesh, he left to the other Evangelists to tell at fuller length; himself with extreme ardour and courage of soul springs upon the prattle of those who are introducing such things, saying, m the beginning was

What do tliey say to this [namely^ In tlie beginning was tlie Word] wlio introduce to us the Son, as one new and of late, that so He may no longer be believed to be even God at all. For, says the Divine Scripture, there shall no new God Ps. Ixxxi. he in thee. How then is He not new, if He were begotten in the last times? How did He not speak falsely when He said to the Jews, Verily I say imto you, Before Abraham ivas. Infra viii. I am? For plain is it and confessed by all, that many ages after the blessed Abraham was Christ born of the Holy Virgin. How at all will the words was in the beginning remain and come to anything, if the Only-Begotten came into being at the close of the ages? See I pray by the following arguments too how great absurdity, this cutting short the Eternal Being of the Son, and imagining that He came into being in the last times, yields.

Than the beginning is there nothing older, if it have, retained to itself, the definition of the beginning (for a beginning of beginning there cannot be); or it will wholly depart from being in truth a beginning, if something else be imagined before it and arise before it. Otherwise, if anything can precede what is truly beginning, our language respecting it will go ofi" to infinity, another beginning ever cropping up before, and making second the one under investigation.

There will then be no beginning of beginning, according to exact and true reasoning, but the account of it ^ will re- ' 6 -nipi cede unto the long-extended and incomprehensive. And K6yos.

Book I. since its ever-backward flight has no terminus^ and reaches up to the limit of the ages, the Son will be found to have been not made in time, but rather invisibly existing with the Father: for in the beginning was He. But if He was in the heg inning, what mind, tell me, can over-leap the force of the ivas? When will the tvas stay as at its terminus, seeing that it ever runs before the pursuing reasoning, and springs forward before the conception that follows it?

Astonishment-stricken whereat the Prophet Isaiah says, Isaiah Who shall declare His generation? for His Life is lifted from LXX. ' the earth. For verily lifted from the earth is the tale of the generation of the Only-Begotten, that is, it is above all understanding of those who are on the earth and above all reason, so as to be in short inexplicable. But if it is above our mind and speech, how will He be originate, seeing that our understanding is not powerless to clearly define both as to time and manner things originate?

It is not possible to take beginning, understood in any way of time, of the Only-Begotten, seeing that He is before all time and hath His Being before the ages, and, yet more, the Divine Nature shuns the limit of a terminus. For It will be ever the same, according to what is sung in the

Ps. cii. 27. Psalms, But Thou art the Same and Thy years shall have no end. From what beginning then measured in respect of time and dimension will the Son proceed. Who endureth not to hasten to any terminus, in that He is God by

]nfra xiv. Nature, and therefore crieth, I am the Life? For no beginning will ever be conceived of by itself that does not look to its own end, since beginning is so called in reference to end, end again in reference to beginning. But the beginning we are pointing to in this instance is that relating to time and dimension. Hence, since the Son is elder than the ages themselves. He will be free of any generation in time; and He ever was in the Father as in a Source, according to that which

He Himself said, I came forth from, the Father and am come. Chap. I. The Father then being considered as the Source, the Word was 23*^^ ^^^' in Him, being His Wisdom and Power and Express Image and Radiance and Likeness. And if there was no time when the Father was without Word and Wisdom and Express Image and Radiance, needs is it to confess too that the Son Who is all these to the Everlasting Father, is Everlasting. For how at all is He Express Image, how Exact Likeness, except He be plainly formed after that Beauty, Whose Likeness He also is?

Nor is it any objection to conceive of the Son being in the Father as in a Source: for the word sottrce here only means the "whence.^' But the Son is in the Father, and of the Father, not as made externally, nor in time, but being in the Essence of the Father and flashing forth from Him, as from the sun its radiance, or as from fire its innate heat. For in such examples, one may see one thing generated of another, but yet ever co-existing and inseparable, so that one cannot exist of itself apart from the other, and yet preserve the true condition of its own nature. For how can there be sun which has not radiance, or how radiance without sun being within to irradiate it? how fire, if it have not heat? whence heat, save from fire, or from some other thing not removed from the essential quality of fire? As then in these, the in-existence of the things that are of them does not take away their co-existence, but indicates the things generated ever keeping pace with their generators and possessed of one nature so to speak with them, so too is it with the Son. For even if He be conceived and said to be in the Father and of the Father,^ He will not come before us as alien and strange and a Being second to Him, but as in Him and co-existing ever, and shining forth from Him, according to the inefiable mode of the Divine generation. But that God the Father is spoken of by the saints too* as the Beginning of the Son in the sense only of *^ whence," hear the Psalmist through the Holy Ghost foretelhng the second Appearance of our Saviour and saying as to the Son: With Ps. ex. 3. Thee the Beginning in the Bay of TJiy Potver in the beauty of

Book I. Thy Saints. For tlie day of the Son's Power is tliat wliereon He shall judge the world and render to every one according to his works. Verily shall He then come, Himself in the Father, and having in Himself the Father, the so to say unbeginning Beginning of His Nature in regard only to the " whence," by reason of His Being of the Father.

IJnto many and various ideas does our discourse respecting the here signified hegmning diversify itself, on all sides zealous to capture things that tend to profit, and after the manner of a hound, tracking the true apprehension of the Infra V.39. Divine dogmas, and exactitude in the mysteries. For search, saith the Saviour, the Holy ScrliJtures, for in them ye think ye have eternal life, and they are they which testify of Me. The Blessed Evangelist, then, seems here to name the Father ^Ap'xrj ^, that is the Power over all, that the Divine Nature Which is over all may be shewn, having under Its feet every thing which is originate, and borne above those things which are by It called into being.

In this 'Apxv then that is above all and over all ivas the Word, not, with all things, under Its feet, but apart from all things, in It by Nature as Its Co-Eternal Fruit, having the Nature of Him Who begat Him as it were a place the most ancient of all. Wherefore He Begotten Free of Free Father, 'Apxv will with Him possess the Sovereignty ^ over all. What then now too will be the nature of the argument in this, it is meet to see.

Hazardful have certain, as we said above, asserted that the Word of God was then first called into being, when taking the Temple that is of the Holy yirgin He became Man for us. What then will be the consequence, if the Son's Nature be thus, or originate and made and of like nature wilh all things else, to which birth out of not being, and the name and fact of servitude, are rightfully and truly predicated? For what of things that are made can with impunity escape servitude under the God That is Lord of all?

what does not stoop under tlie sovereignty and power and Chap. I. lordship that is over all^ which Solomon himself too signifies to us when he says, For the throne of Sovereignty is Prov. xvi. established with righteousness? For ready and exceeding prepared unto righteousness is the Throne of the Sovereignty, that I mean which is over all. And what throne that is of which we are now speaking, hear God saying by one of the Saints, The Heaven is My Throne. Keady therefore unto Isa.lx7i.5. righteousness is the Heaven, that is, the holy spirits in the heavens.

Since then one must needs confess that the Son is with the rest of the creatures subject to God the Father, as having the position of a servant, and together with the rest falling under the authority of the ^Apyr], if He be according to them late in Birth and one of those who have been made in time: — of necessity does the Blessed Evangelist spring with energy on those who teach otherwise, and withdraw the Son from all bondage. And he shews that He is of the Essence that is Free and Sovereign over all, and declares that He is in Him by Nature saying, In the beginning ivas the Word.

But to the word ^Apxh he fitly annexes the was, that He may be thought of as not only of renown, but also before the ages. For the word was is here put, carrying on the idea of the thinker to some deep and incomprehensible Generation, the Ineffable Generation that is outside of time. For that ivas, spoken indefinitely, at what point will it rest, its nature being ever to push forward before the pursuing mind, and whatever point of rest any might suppose that it has, that it makes the starting point of its further course? Tlte Word was then m the 'Kp')(r], that is in SovereigTity over all things, and possessing the dignity of Lord, as being by Nature from It. But if this be true, how is He any longer originate or made? And where the vms wholly is, how will the " was not " come in, or what place will it have at all as regards the Son?

That the Son being Consubstantial with the Father is also God in His Own Person, even as also the Father.

Having sufficiently shewn tliat already out of date and astray from tlie truth is the senseless mind of those who hold such opinions, and having, by saying In the beginning was the Word, closed every loophole to those who say that the Son is of the things that are not, and having utterly stripped off all their nonsense in these words, he goes to another akin and most perverse heresy. And like as some gardener at once most excellent and enduring, delights much in the toils of the mattock, and girding his loins, and in the workingdress befitting him, gives all diligence to present the appearance of his park free from the unseemliness of thorns, and ceases not throwing one upon another, and, ever going round about, removes the troublesome root, applying the stern tooth of the mattock; so the blessed John too, bearing in his Heb. iv. mind the quick and powerful and most sharjp ivord of God and considering with keenest glance and clearest attention the bitter shoots of the naughtiness of those who think otherwise, comes upon them so to speak at a run, and with mighty resolution cuts them off on every side, to those who read his books ministering defence in the right faith.

For see now again I pray, the vigilance of this bearer within him of the Spirit. He taught in the foregoing, that the Word was in ^Apx^, that is, in God the Father, as we said. But since, with the eye of his understanding iUumined, he was not ignorant, as we may suppose, that certain would arise, of their great ignorance saying that the Father and Son are one and the same, and distinguishing the Holy Trinity only

Persons, so that the Father should be conceived of as in truth Father and not Son, the Son again to be by Himself Son, not Father, as the word of truth is: — needs against this heresy too as already confronting him, and mooted at that time, or about so to be, does he arm himself, and for its destruction, by the side of In the beginning was the Word he puts forthwith. And the Word was ivith God: every where adding of necessity the ivas on account of His Generation before the ages, yet by saying that the Word was with God, shewing that the Son is One, having existence by Himself, God the Father again, with Whom ivas the Word, Another. For how can that which is one in number be conceived of as itself with itself, or beside itself?

But that the reasoning of the heretics about these things also will be found without learning, we will teach by the considerations below, making an exact test of the questions regarding it.

Proof by demonstration and Scripture testimonies, that the Father is in His Own Person, and the Son likewise, the Holy Ghost being counted with Them as God, even though nothing is for the present enquired into regarding Him.

Consubstantial is the Son with the Father and the Father with the Son, wherefore They arrive at an unchangeable Likeness, so that the Father is seen in the Son, the Son in the Father, and Each flashes forth in the Other, even as the Saviour Himself says, He that hath seen Me hath seen the Infra

Father, and again, I in the Father and tM Father in Me. But ib.'io. even though He be in the Father, and have again the Father in Him, Himself full well, as has been already said, perfectly exact unto the Form of Him Who begat Him, and depicting again in Himself without any shortcome, the Father whence He is: — not therefore will He be deprived of His separate existence, nor will the Father lose His own special Being; but neither will the surpassing Likeness and Resemblance work any confusion of Persons, so that the Father Who begat and the Son Who is Begotten of Him should be considered as one VOL. I. c

Book I. in number. But sameness of Nature will be confessed of Both, yet tlie Individual Existence of Each will surely follow, so that both the Father should be conceived of as indeed Father, and the Son as Son. For thus, the Holy Ghost being numbered with them and counted as God, the Holy and Adorable Trinity will have Its Proper Fullness.

Another.^ If the Son Himself is Father too, what place has the distinction of names? For if He begat not at all, why is He called Father? How Son, if He were not begotten of the Father? For the Names ask as of necessity such an idea regarding them. But since the Divine Scriptures preach that the Son was Begotten, and the ti'uth is so. He has therefore an existence by Himself. The Father too is again by Himself, if indeed that which is begotten is plainly one thing from another as regards that which begets.

Phil.ii.e. Philippians says of the Son, Wlio being in the Form of God, thought it 7iot rohhery to he Fgual ivith God. Who then is He Who would not that His being Equal with God should be thought robbery? For must one not needs say, that One is He Who is in the Form of God, Another again He Whose Form it was? But this is clear and confessed by all. Therefore not one and the same in number are Father and Son, but of distinct Being and beheld in One Another, according to sameness of Essence, even if They be One of One, to wit the Son of the Father.

Infra x. Another. I and My Father are One, said the Saviour, as knowing, that is, that Himself has a separate existence and the Father too. But if the truth of the fact be not so, why did He not, keeping what belongs to oneness, say, I and My Father am One? But since He explains what He means by the plural number, clearly He overthrows the surmise of those who think otherwise. For n-e are will not be with sense taken of one.

Gen. i. 26. introduced saying, Let Us mahe man in Our Image, after Our likeness. If then the amplitude, if I may so call it, of distinct in Person. 19 the Holy Trinity is contracted into a One in number. Chap. II. and they impiously take away from the Father and the Son Their separate Existence: who is he who says, and to whom, Let us make man in Our Image? For He ought forsooth to say, if it be as they in their silly nonsense say, Let us make man in my image, after my likeness. But now the writer of the Book, not saying this indeed, but allotting the creation to the plural number and adding Our image, well-nigh with clear and mighty voice proclaims the enumeration of the Holy Trinity to be above One.

Another. If the Son is the Brightness of the Father, as Heb. i. 3. Light of Light, how is He not other than Him, as of distinct Being? For that which is the embrightened, is so in very deed from other, that namely which brightens it, and not itself from itself.

Another. The Son shewing Himself of the Essence of God the Father says again, I came forth from the Father and ^^}^^^ ^^iam come; again I go to the Father. How then will He not be Other than the Father in Person and number, when all reason persuades us to conceive of that which proceeds from ought as other than that from whence it proceeded? Not true therefore is the contrary argument.

Another. Believing in God the Father, in His Only-Begotten Son, and in the Holy Ghost we are justified. Wherefore the Saviour Himself too enjoins His own Disciples saying Go ye therefore and teach all nations baptizing them in the S. Matt. Na7ne of the Father and of the Son and of the Holy Ghost. ' If then the difference of the Names is to contribute nothing to our conception, but when one says the Father, he means the Son, and in naming the Son makes mention of the Father, what need was there of bidding that the believers should be baptized not into Unity but into Trinity? But since the tale of the Divine Nature runs forth into the number three, it is I suppose wholly manifest to all that Each of those so numbered exists in His Own Person, but by reason of there being no change in the Nature, It arrives at One Godhead and has the same worship.

Book I. Sodomites were burned by the Anger of God, and explaining how the Divine wrath was brought upon them, and clearly Geii. xix. describing the mode of the destruction, The Lord, it says, rained u]Jon Sodom brimstone and fire from the Lord, since this Ps. xi. 6. too is the portion of the cujj most befitting those who are wont to commit such sins. What Lord then from what Lord sent the fire on and consumed the cities of the Sodomites? It is clear that it was the Father Who worketh all things through the Son, since He is too His Might and His Arm, Who caused Him to rain the fire upon the Sodomites. Since therefore the Lord sends the fire from the Lord upon them, how is not the Father Other, in respect to His own Being, than the Son, and the Son again than the Father? For the One is here signified as being from One.

Another. Moved by prophetic spirit, and through it foreknowing things to come, the blessed Psalmist had perceived that the human race could no otherwise be saved, except by the alone Appearing of the Son of God, Who is able easily to trans-order all things to whatsoever He will. Wherefore he besought that the Son might be sent to us, as alone able to save those who were under subjection and oppression of the devil, and said, as though to God the Father, Ps. xliii. 0 send out Thy Light and Thy Truth. What then the Light Infra viii. is, and what the Truth, hear the Son Himself saying, J am the 12; xiv.6. -j^-^^-j^^ ^^^ J ^^^^ ^-j^^ Truth. But if the Light and the Truth of the Father, that is the Son, be sent to us, how is He not Other than He, as far as His own Being, even if He be One with Him as regards Sameness of Essence? For if any imagine that it is not so, but that Father and Son are one and the Same, why does not he who bears within him the Spirit make the fashion of his prayer different and cry. Come to us, 0 Light and Truth? But since he says 0 send out, plainly he knew that One is the Sender, Another the Sent: be the mode of the Sending conceived of as befits God. Col. i. 16. Another. The Divine Scriptures say, that tlLrough the Son were made all things that are in heaven and that are in earth, risible and invisible, and thus believing, we the worshippers of the truth go on our way in rightness of conception.

and within the dogmas of piety. Let us then scrutinize the Chap. II. expression through the So7i, and examine what sense it gives us. It is clear that it would have us conceive of the Doer and Worker as One, Him through Whom all things are wrought as Another. For the expression through the 8o7i gives, as of necessity, a sort of exhibition of two Persons. Else let them say how the word through the 8o7i in His being said to do anything, will rightly and truly admit the one in number and in the reckoning thereto pertaining, if none other be conceived of with Him and concurring with Him. But I suppose that our opponent will be wholly at a loss. But since both the Divine Scriptures proclaim that the Father hath wrought all things through the Son, and we believe it and I suppose that they too: how is it not of necessity to conceive that the Father exists separately and by Himself, and in like manner the Son, nor does this any way overthrow the fact that the Holy Trinity is seen in sameness of Essence.

That the Son is both God by Nature and in no wise either inferior to or unlike tlie Father.

He who bare witMn him the Spirit was not ignorant that there should arise some in the last times who should accuse

2S.Pet.ii. the Essence of the Only Begotten and deny fJie Lord that hougld them, by supposing that the Word Who appeared from God the Father is not by Nature God, but should bring in besides Him some so to speak spurious and false-called god, having about him the name of Sonship and Deity, but not so in truth. Such do they, who give the Jewish impiety of Arius an abode in their own mind; wherefore they put forth out of a dead heart, no life-giving word of pious thought,

Jer. ix.8. but that which looketh and tendeth unto death. Their tongue verily is as an arrow shot out; deceitful the ivords of their mouth.

As though then some one were already resisting the words of truth, and were almost saying to the Holy Evangelist; The Word was with God, Sir, be it so, we agree fully to what you have written as to this. Be the Father and Exist He separately, and the Son likewise. What now ought one to suppose that the Word is by Nature? for His Being with God, does not at all reveal His Essence. But since the Divine Scriptures proclaim One God, we will allot this to the Father only, with Whom the Word was. What then replies Truth^s herald? Not only was the Word with God, but He was also God, that through His being with God, He might be known to be Other than the Father and might be believed to be Son distinct and by Himself; through being

God. For it were inconceivable, since the Godhead is by all confessed to be One, that the Holy Trinity should not in every wise arrive at Sameness of Essence and so reach one relation of Godhead. He was then also God. He did not become so at last, but He ivas, if indeed eternal being will most specially and surely follow on being God: for that which became in time, or was at all brought from not being into being, will not be by Nature God.

Seeing then that God the Word has Eternity through the word was, Consubstantiality with the Father through being Ood, how great punishment and vengeance must we needs think that they shall be found to incur, who think that He is in ought whatever inferior, or unlike Him who begat Him, and shudder not to go forward to that height of impiety, as even to dare to utter such things to others also, understand- 1 Tim. i. ing neither what tliey say, nor ivhereof they affirm?

But that the Son Who is of Him of a truth is in no wise inferior to the Father, we shall know again from the accompanying considerations.

Another. By many and varied names do the Divine Scriptures call the Son. For they say that He is the Wisdom and Power of the Father, according to what is said by Paul, Christ the Poiver of God and the Wisdom of God. He i Cor. i. is called again both His Light and His Truth, as is sung in the Psalms by one of the Saints, 0 send out Thy Light Ps- ^li"- and Thy Truth. He is called also Righteousness, as. Quicken me in Thy Righteousness: for the Father quickens Ps. cxix. in Christ those who believe on Him. He is called also the Counsel of the Father, as it is said, Thou shalt guide me Ps.lxxiii. with Thy Counsel, and again, The Counsel of the Lord stand- Ps'.xxxiii. ethfor ever. Since then the Son is all these to God the ' Father, let them tell us who fawn on the error of Arius and are filled with that man^s folly, how He is lesser than He. For if they be right, it is time to say that the Father is not wholly wise, not wholly Mighty, not wholly Light, not wholly Truth, not wholly Righteous, yea, not even Perfect

Book I. in Counsel, if the Son Wlio is all these to Him, by reason ' ' ' of being inferior is shewn to be not Perfect. But to think or say thus is impious. Perfect is the Father, because He has all things perfectly in Himself: Perfect then clearly the Son too, the Wisdom and the Power, the Light and the Truth, the Righteousness and the Counsel of the Father. But He Who fulfilleth Perfection in His own Father, how can He be conceived of as inferior?

Another. If the Son having inferiority to God the Father, is worshipped both by us and by the Holy Angels, we shall be taken in the act of serving two gods, since that which lacks perfection will never attain to sameness of essence with the Perfect; but vast is the difference sundering unto alienship things unlike as regards their nature. But the faith is not in plurality of gods, but One is God the Father, the Son and Holy Ghost attaining unto unity with Him. The charge against the Son then comes to nothing. For how yet will that which is inferior be admitted into unity with the Perfect Father, and be united as to Nature in unity of Essence? Infra ver. Another. If the Son is fulness (for of His fulness have 1^- all tve received) how will what is inferior have a place? for things that are contrary to one another are irreconcileable in one subject at the same time.

Another. If the Son who has the lesser filleth all things, where will the greater of the Father have place? For the argument shall be used in more corporeal form, in the way of example, while the superiority and inferiority in the unembodied is otherwise conceived of.

Another. If God is That Which is above every name, and the Son Who is His Heir attains not to be Perfect by reason of the lesser, there is no greatness in that which is above all things, that is God. But it is absurd either to think or to say this: Perfect therefore is the Son, as being above every name, and God.

Another. If the Divine Nature is without quantity, and the lesser is cognizant of degree, how can the Son Who is by Nature God be conceived of as inferior? For He will not be beyond the province of quantity, if they say that He Chap. has inferiority to the Father. cap. i.'i.

.34. giveth not the Sjnrit by measure, to those that is who are worthy. Since then there is not measure in the Son, He is immeasurable, and surpasses all comprehension in quantity as being- God. How then is the not-measured less?

Another. If the Son is lesser, the Father greater, differently, it is plain, and in proportion to the measures that Either hath, will they contribute to oiir sanctification. And the Father will sanctify in a greater degree, the Son in a less and separately. The Spirit therefore will be twofold, and less in the Son, greater in the Father. And they who are sanctified by the Father will be sanctified perfectly, they who by the Son, not perfectly. But great is the absurdity of reasoning herein. For One is the Holy Ghost, one and perfect the Sanctification, freely given by the Father through the Son Naturally. Not lesser then is He Who has the same operation with the Perfect Father, and Who has the Spirit of Him Who begat Him, a good of His own Nature, Living and inexisting, even as the Father hath.

Another. If the Son were in the Form oxidi Equality o/phil.ii.6. God, as Paul saith, how is He lesser that He? For the mode of the dispensation with Flesh and the humiliation thereupon mentioned, which has the Second Appearance from Heaven as its termination, will not, I suppose, bare the Son of the dignity by Nature belonging to Him. For He will surely come, as we heard Him say, in the glory of S. Mark His Father. How then is he at all in the glory of the Perfect Father who is inferior to Him?

Another. God the Father is somewhere found to say by one of the prophets, I ivill not give My glory unto another. Is. xlviii. We must ask therefore those who impiously dishonour the Son, nay rather through Him the Father too (for Ice that infra v. honoureth not the Son, neither doth he honour the Father), a "For God giveth not the Spirit by which S. Cyril's copy of New Testameasure unto him." E. V. The Alex- ment plainly belonged) and the Codex andrine family of Greek MSS, (to Sinaiticus, omit the nominative.

Book I. whether the Son beings as they suppose, less than God the Father is Consubstantial with Him^ or no? If then they shall say that He is Consubstantial, why do they for nought put on Him the less? For things that are of the same essence and nature, will never have the greater in themselves, as regards the mode of their being: for this altogether is it that is under consideration.

But they will not perhaps agree, nor will grant that the Son is Consubstantial with the Father, He being according to them less: He will therefore be wholly other and alien from

Dan. vii. the Father. How then has He His glory? jPor tJiere ivas given Him, says blessed Daniel, glory and a Mngdom. For Isaiah either God the Father will lie in saying, I will not give My glory ^mto another: or if He is true, and did give His glory to the Son, then is He not other than He, the Fruit of His Essence and His True Offspring. And He Who is so situated towards the Father in regard of Essence, how will He be less than He?

Otliers, simj)le and ivithout connection. If the Father is Almighty, and the Son likewise Almighty, how is He lesser than He? for I do not suppose that according to the law of sequence, the imperfect will mount up to the measure of the perfect. And if the Father is Lord, and the Son likewise Lord; how is He less than He? For He will be not perfectly free, if He be less in lordship, and have not the full dignity in Himself. And if the Father be Light, and the Son likewise Light, how is He less than He? For He will be not perfectly Light, but will be in part comprehended

Infra ver. by darkucss, and the Evangelist will lie in saying. The darkness comprehended it not. And if the Father is Life, and the Son likewise Life, how is He less than He? For in us life

Eph. iii. -will not exist in perfect measure, even if Christ diuell in the inner man: but they who believe are still to some degree dead, if so be that the Son having the less, is not perfectly life. But since one must needs put as far away as possible the absurdity of this, we say that Perfect is the Son, being

« a-rapax- made equal to the Perfect Father by reason of the ^ exact xaKroy Likeucss of His Esseuce.

Another. If the Son be less than the Father, and therefore Chap. not Consubstantial; He is as a consequence other by nature cap. i*. i. and wholly alien: hence He is not Son, yea not even God at all. For how will he be called Son who is not of the Father, or how will he be any longer God who is not of God by Nature? But since our faith is in the Son, we are still it seems in error, not knowing the True God. But this is absurd. Believing therefore in the Son, we believe in the Father too and in the Holy Ghost. The Son is not therefore alien from God the Father as lesser, but has unity with Him, by reason of being of Him by Nature, and is therefore both Equal and Perfect.

Another. If God the Word Who beamed forth from God the Father is in truth Son, of necessity must our opponents even against their will confess that He is of the Essence of the Father; for this is what sonship in truth means. Then how is Such inferior to the Father, if He be Fruit of His Essence, Which is nowise receptive of the lesser within Itself? For all things are in perfect degree in God. But if He be not of the Essence of the Father, neither is He Son, but some counterfeit and falsely-called: yea neither will the Father Himself be rightly and truly called Father. For if there be no Son by Nature, on account of Whom He is Father, how is He conceived of as Father? But this is absurd, for God is Very Father; for so do all the Divine Scriptures cry aloud. He Who is of Him by Nature is therefore surely Son: if so, not lesser; for He is Consubstantial as Son.

Another. The name of family or fathership not God has of right from us, but we rather clearly received it from Him. And trusty is the word of Paul crying on this wise. Of Eph. iii. Whom every family in heaven and earth is named. But since God is that which is most ancient of all, by imitation are we fathers, who are called to His Pattern by reason of our being made after His Image. Then how, tell me, are we who are made after His Likeness, by nature fathers of our own children, if this be not the case in the Archetype, after Which we too have been formed? How will any one

Book I. grant that the name of family or fathership passed even un- ' * * to the rest from God, if He be not in very deed a Father? For, if it were so, the nature of the thing would be wholly overturned and we should rather give to Him to be called Father in imitation of us, than He give it to us. For this the argument will compel the heretic even against his will to admit. The witness therefore of the truth lies in saying that from Him is every family both in heaven and earth. But to say this is most absurd: for true is he who is

2Cor.xiii. bold to Say, Do ye seeh a proof of Christ sijeahhig in me? and from God does the name of family flow down to us also. He is therefore by Nature the Father of the Word, He begat Him in all respects not unlike Himself, through His having the lesser than whatever Himself has. For we who are made after an imitation of Him, do not so have those that are begotten of us, but altogether equal, as regards the nature. Another. Let not the heretic manifold in arguments deal subtilly with the truth, nor confessing that the Word of God is Son, honour Him in mere words, saying that He is not of the Essence of the Father. For how is He Son at all, except He be so by Nature? Let them then either, stripping off the mask of hypocrisy, blaspheme openly, confessing that He is neither God nor Son: or if convicted by the whole Divine Scripture and wounded by the words of the Saints as by sling-stones they feel shame in presence of the truth, and say that He is Son and God, let them not think that He is lesser than He Who begat Him. For how will the Word, being God, admit of the lesser, compared to God the Father? although man too is both called and is son of man, yet will he not be inferior to his father so far as he is man. For man will not be greater or less than man, in respect of his being man, nor yet angel than angel, in regard of his being angel, nor ought else of things that are that is con-natural to any-thing whatsoever, and has a share of the same essence allotted to it. Therefore if He is truly Son, one must needs say that He is of the Essence of the Father, having all His Father's properties in Himself of Natm-e. And if the Father be God by Nature, God by Nature plainly is also the Word Who is begotten of That Nature. How then will God be less than l-hap. God in regard to being God? cap. i.'i.

Another. Whence, sirs, did ye get the daring to say that the Son is in lesser condition than He Who besfat Him? Sow will He admit the lesser? As regards the date of being, no one I suppose, even though exceeding silly, would surmise. For before the ages is the Son, and Himself is the Maker of the ages: and it will be with reason conceived that He Who has His Generation elder than all time, will not be defined by time. But neither is He lesser than He in the dimension that belongs to size: for the Divine Nature is conceived of and is without size, dimension and body. How then is the lesser to be taken of Him Who is begotten? In glory, perhaps one will say, in power, in wisdom. Let them say then, how great and large the Father is herein (if one must speak thus), in order that the Son may be conceived of as less, when measured with Him? Or if the Father is in good inconceiveable and immeasurable, and that far outstrips the measure of our understanding, whence do the Arians, readily daring all things, say that the Son is lesser, to the overthrow of the dignity that belongs to Him by nature? For the lesser is proved by the juxtaposition of the greater; but if the Dignity of the Father is unmeasured, what is the proof of its diminution in the Son?

Another. One may indeed with truth reply to the abomination of the unholy heretics. Our enemies are tvithout un- Deut. der standing. For how are they not full of all unlearning, lxx". understanding neither what they say nor whereof they affirm, i Tim. i. as Paul saith? The reason why we think it needful to ^' accuse them is this. If they say that the Son is of a truth begotten God of God the Father, and so believe, how is He lesser than the Father? For great absurdity of ideas will hence be generated, on every side containing blasphemy, and such that one would refuse only to hear them. For if the Son being God by Nature can any whit admit in Himself the lesser, we must needs at length conceive that there is something greater than God. The Essence then of the Father is not conceived of as being in Perfection of every

Book I. thing, even though He be by Nature God, but He will Himself progress in some direction towards the greater, convicted in the Son His Image that He Himself too is of the essence that admits the lesser. And He will suffer this virtually, even if He have not yet suffered it; since things that are capable of ought, will altogether admit the things whereof they are capable, and when the time calls them to suffer it, they will not refuse it. But great is the blasphemy that is apparent herein. For neither will the Father advance in any direction towards the greater, nor yet will He admit of the lesser, by reason that He is by Nature God. Therefore neither will the Son admit in Himself the lesser,

'^p7]fj.a.Tiov in that He too is God by Nature, lest the syllable or two ^ which was devised by the unlearning of the heretics, should be imagined to be an accusal of the Essence that is above all.

Another. If the Word of God the Father being by Nature His Son is lesser than He, either in regard of God-befitting Dignity, or as not by Nature Unchangeable, or in any sort of inferiority, the accusal will be not so much of Him as of the Essence Whereof He is believed to be, if It altogether generate the lesser, or the worse, than Itself, although the originate and constru.cted creation would not endure to do such a thing. For everything that is fruit-bearing, brings forth what is wholly like itself. But if they say that the Divine Nature of the Father is above all passion. It will manifestly be beyond this charge, and being the Archetype of the good things that are in us, will beget the Son not lesser, but Equal and Consubstantial, lest the God That is so far above us be inferior even to us.

Another hy the method of reductio ad absurdum. Christ shewing that He is Equal with God the Father says to His

Infra xiv. own Disciplcs, He that hath seen Me hath seen the Father.

Then how will He that is by Nature Such, and so IS as Himself with truth declares, have the lesser, according to the uncounsel of some? For if being lesser He shews in Himself the Father, without any intervening change, the lesser will reach to the Father, as appearing in His Unchanged

Another. And how will the Son admit the lesser, than wherein is the Father, seeing that He says without blame. All things that the Father hath are Mine: and again, as to Jg!*"^^^''^^!' God the Father, All Mine are Thine and Thine are Mine? lo. For if indeed the Son is, according to the uncounsel of some, lesser; since He speaks truth in saying to the Father, Mine are Thine and Thine are Mine, the lesser will make its way to the Father too, and likewise the greater to the Son, the order of things being indifferent, if what belongs to either are seen in the other, and whatsoever is the Father's, this is the Son's also, and again whatever appears as the special property of the Son, this is the Father's too. Nothing then will hinder our saying that the Father is lesser than the Son, and the Son greater than the Father. But this is most absurd only to conceive of: Equal therefore and not lesser is He Who hath the Prerogatives of Essence in common with the Father.

Another of the same. If all that the Father hath, are wholly the Son's, and the Father hath Perfection, Perfect will be the Son too. Who hath the properties and excellencies of the Father. Therefore is He not lesser, according to the impiety of the heretics.

Another hij the method o/reductio ad absiu-dum, with combination of arguments. Let them tell us who are pouring down the flame unquenchable on their own head, and who reject the uprightness that is in the Divine Dogmas, devising wiles of many-coloured arguments unto the deceiving and overthrow of the simpler, whether the Father is superior to the Son, having the greater in comparison with Him, if He be less, as they in their silly talk say, or not? But I entirely suppose that they will say. He is superior: or let them say what advantage the Father hath in possessing the greater, if He be not superior. For if nothing at all, the whole charge against the Son immediately comes to nought: but if there is any great difference. He is then superior, as having the greater. Let them answer then and tell us, if they are indeed wise,

Book I. why the Father begetting the Son, begat Him not Equal to Himself but lesser. For if it were clearly better to beget the Son in all things Equal to Himself, who hindered His doing it? For if there is ought that hindered as of necessity, tliey will admit even against their will, that there is somewhat greater than the Father. But if there were nothing at all to hinder, but having the power and knowing that it is better to beget the Son equal He begot Him lesser, this is plainly envy towards Him and an evil eye: for He chose not to give equality to the Son. Either then the Father is impotent in regard to His Begetting, or it will be evil eye, according to the result collected out of the argu^ments, if the Son have the lesser according to their account. But this is absurd; for the Divine and Untaint Nature is above all passion. Therefore not less is the Son, that He lose not the equality, the Father being in no wise powerless to beget His Offspring equal to Himself, nor yet hindered by evil eye from choosing the better.

is in the Father and the Father likewise in Him. But it is plain to every one, that we are not to suppose that like as one body is in another, or one vessel in another, so the Father is contained in the Son, or the Son again in some way placed in the Father: but One appears in the Other, and He in Him in the Unchanged Sameness of Essence, and in the Unity and Likeness that belongs to Nature. As though a person beholding his own form in an image were to say truly to any, and marvelling at the finished likeness of his figure to cry out, I am in this picture and this picture in me.

Or in another way: — As if the sweetness of the honey when laid on the tongue should say of itself, I am in the honey and the honey in me; or as though again the heat that proceeds naturally from fire, emitting a voice were to say, I am in the fire and the fire in me. For each of the things mentioned is I suppose divisible in idea, but one in nature, and the one proceeding by a sort of indivisible and continuous forthcome from the other, so as to seem to be even ideas regarding these things takes this form, still one appears in the other and both are the same as regards essence. If then by reason of the unchangeableness of Their Essence, and the entire exactness in express Image, the Father is in the Son, how will the greater find place and appear in the Son Who is according to them lesser? But since He is wholly in Him, altogether Perfect is the Son, Who is able to contain the Perfect and is the express Image of the Mighty Father.