Scholia on the Incarnation — Cyril of Alexandria

Cyril of Alexandria, Scholia on the incarnation of the Only-Begotten. LFC 47, Oxford (1881) pp.185-236. A library of fathers of the holy Catholic church: anterior to the division of the East and West, vol. 47

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* 1. What is Christ? * 2. How we must understand Emmanuel. * 3. What is Jesus. * 4. Why the Word of God was called Man. * 5. In what way the Word of God is said to have been emptied. * 6. How Christ is One. * 7. How Emmanuel is One. * 8. What we say the union is. * 9. Of the coal. * 10. That the flesh having a reasonable soul hath become the Body of the unembodied Godhead, and that by severing them one from another, we shall wholly and surely undo the plan of the economy in Christ. * 11. That the Word being co-brought to true union with the human nature, the things united have remained unconfused. * 12. That the Word being God was made Man, and that not man merely honoured with bare connection was called to equal Dignity or Authority with God the Word, as some suppose.

* 13. That the Word of God made Man is called Christ Jesus.

* 14. Proofs of Divine Scripture, that the Word of God even when made Man remained God. * 15. Another. * 16. Another. * 17. That Christ was not a God-clad man, nor did the Word of God merely dwell in a man, but rather that He was made Flesh, or Perfect Man, according to the Scriptures. * 18. Ideas or thoughts. * 19. Apostolic sayings wherein Christ is called God. * 20. Another. * 21. Another. * 22. Another. * 23. Another. * 24. Another. * 25. Another. * 26. [This number break found in Syriac only; Latin continues chapter 25] * 27. How we must understand The Word was made Flesh and dwelt in us, and how the Word is sent which is God, and how the Body is said to be His own. * 28. How the holy Virgin is conceived of as Mother of God. * 29. Sayings about Christ. * 30. Another. * 31. Another. * 32. That the Only-Begotten is called God even when appearing as Man. * 33. Another. * 34. Another. * 35. Another. * 36. Of the Passion of Christ, and that it is profitable that we speak in one manner and another of One and the Same, nor do we divide Him into twain. * 37. Against those who say the human befit God the Word by reference only.

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S. CYRIL

BISHOP OF ALEXANDRIA

SCHOLIA ON THE INCARNATION OF THE ONLY-BEGOTTEN.

[Translated by P.E. Pusey]

> 1. What is Christ?

* 35. Another. * 36. Of the Passion of Christ, and that it is profitable that we speak in one manner and another of One and the Same, nor do we divide Him into twain. * 37. Against those who say the human befit God the Word by reference only. ----------------------------------------

S. CYRIL

BISHOP OF ALEXANDRIA

SCHOLIA ON THE INCARNATION OF THE ONLY-BEGOTTEN. [Translated by P. E. Pusey]

> 1. What is Christ?

The name Christ hath neither the force of a definition, nor does it denote the essence of any of what kind it is, as for example a man or a horse or an ox, but it rather makes declaration of a thing wrought. For some of them of old were anointed with oil, as then pleased God, and the anointing was a token to them of kingdom: Prophets too were spiritually anointed with the Holy Ghost, so as thence too to be named christs (and 1 the blessed David sings in the Person of God and says, Touch not Mine anointed and do My Prophets no harm: the Prophet Habuccuc too says, Thou wentest forth for the salvation of Thy people, to save Thy christs): but in regard of Christ the Saviour of all we say that an anointing took place, yet neither symbolic, as though done with oil, nor as for the grace of Prophet's office, nor yet that which is understood as in destination for the achievement of ought, such as we say took place in the case of Cyrus, who reigned over the Persians and Medes, for he led an army against the land of the Babylonians, God Almighty over all instigating him thereto. For it was said, Thus saith the Lord to Cyrus My christ, whose right hand I held. Albeit the man was an idolater, he was called christ, by reason of being as it were anointed king by the decree from above and fore-ordained by God to mightily |186 subdue the land of the Babylonians:----but this rather do we say 2.

Since on account of the transgression in Adam, sin hath reigned against all, and then the Holy Ghost fled away from the human nature and it came therefore to be in all ill, and it needed that by the Mercy of God, it mounting up to its pristine condition should be accounted worthy of the Spirit:----the Only-Begotten Word of God became Man, and appeared to them on earth with Body of earth, and was made free from sin, that in Him Alone the nature of man crowned with the glories of sinlessness, should be rich in the Holy Ghost, and thus be re-formed unto God through holiness: for thus does the grace pass through to us too, having for its beginning Christ the First-born among us. And therefore does the blessed David teaching us sing to the Son, Thou lovedst righteousness and hatedst wickedness, therefore God, Thy God anointed Thee with the oil of gladness.

The Son therefore has been anointed like us in human wise 3 with the praises of sinlessness, as I said: the nature of man having in Him been made illustrious and now become worthy of partaking of the Holy Ghost, no more departing, as at the beginning, but delighting to dwell therein. Wherefore it is also written that the Spirit soared down upon Christ and hath abode upon Him. Christ therefore is the Word of God called Who because of us and as we is Man and in servant's form: both anointed as Man after the Flesh, and anointing Divinely with His own Spirit them that believe on Him.

> 2. How we must understand Emmanuel.

God the Word is named Emmanuel, because He laid hold of the seed of Abraham and like as partook of flesh and blood. Now Emmanuel is interpreted, With us is God. But we confess that the Word of God was with us, not |187 locally (for in what place is God not, Who fills all things?) nor because He is seen to come to us by way of aid (for thus was it said to Jesus, As I was with Moses, so I will be, with thee too), but because He was made in our condition, i. e. in human nature, without forsaking His own Nature, for the Word of God is Unchangeable in Nature.

But why was it, when it was said to Jesus, As I was with Moses, so I will be with thee, that he was nevertheless not called Emmanuel? this is the reason, even though He be said to be with any of the saints. We therefore say that He God the Word became with us, at that time of which Baruch says, He did shew Himself upon earth and conversed with men, and found out all the way of instruction and gave it to Jacob His servant and to Israel His beloved, for He is our God and there shall none other be accounted of in comparison with Him. As far then as pertained to His being God by Nature, He was not with us; for incomparable is the difference between Godhead and manhood and exceeding great the difference of the natures.

And therefore was the Divine David calling to Mystic relationship God the Word Who had not as yet come to us and saying in spirit, Why hast Thou departed far from us, O Lord, despisest us in season in tribulation? Therefore He departed not 4 from us, but was with us, Who while He remained what He was, took hold of the seed of Abraham, as I said; received moreover the form of a servant, and was beheld as Man upon the earth.

But Christ and Emmanuel signify to us the Same Son, the one, because He was anointed as we in human wise, receiving the Spirit for the nature of man in Himself first (for He is set forth as the first beginning of the race), |188 Himself again anointing, as God, with the Holy Ghost those who believe in Him; the other, because He was with us in the way I have explained, whereof the Prophet Isaiah tells us saying, Behold a Virgin shall conceive and bear a Son and shall call His Name Immanuel. For when the holy Virgin conceived out of the Holy Ghost, but bare according to the flesh a Son, then too was He called Emmanuel; for the Incorporeal was with us by carnal birth, and that took place which was told by David, God shall appear openly, our God and shall not be silent, and that (I deem), I Who speak am at hand. For the Word spake through the Prophets as yet Unembodied, He came Embodied.

> 3. What is Jesus.

By the force of the ideas 5 whereby we are bound to speak of One Son of God, Christ and Emmanuel and Jesus are the Same, and this name too from the fact, for He shall save (it says) His people from their sins. For just as the name Emmanuel meant, that the Word of God through His Birth of a woman was made with us; and Christ again, that made Man. He is said to be anointed as we in human wise; so too Jesus, that He saved us His people, which specially proves Him to be truly God and by Nature Lord of all. For the creature is not said to belong to a mere man 6, but rather it will befit to say that all things are the Only-Begotten's even though He was made Man.

Some one haply will say, Yet the people of Israel were called Moses'.

To this we will say, The people was called God's and that was true; but because they passed into revolt, and made a calf in the desert, they were dishonoured of God, He vouchsafed not any more to call them His people, but made them over to a man. Not so we, for we are Jesus' own, in that He is God and all things created through Him. For so saith David, For He hath made us and not we ourselves, we are the people of His pasture and the sheep of His |189 Hand. And Himself again says of us, My sheep hear My voice and they follow Me, and again, And other sheep I have which are not of this fold, them also I must bring and there shall be one fold, one Shepherd. And He bade too the blessed Peter, Simon, son of Jonas, lovest thou Me? feed My lambs.

> 4. Why the Word of God was called Man.

The Word out of God the Father was called Man, albeit by Nature God, in that He partook of blood and flesh like we. For thus was He seen of those on the earth, and not letting go what He was, but assuming human nature like us, perfect as regards itself; yet in human nature too hath He remained God and Lord of all, by Nature and in truth Begotten of God the Father. And this the most wise Paul most clearly shews us, for he says, The first man is of the earth earthy, the second Man the Lord 7 out of Heaven. Albeit the holy Virgin hath borne the Temple united to the Word, yet is Emmanuel said to be (and rightly) out of heaven, for from above and out of the Essence of God the Father was His Word begotten. Yet He descended unto us when He was made Man; yet thus too is He from above. And John testified, saying of Him, He that cometh from above is above all, and Christ Himself saith to the people of the Jews, Ye are from beneath, I am from above, and again, I am not of this world, albeit He was as Man . called part of the world; yet therewith also was He above: the world as God. For we remember that He plainly says, And no man hath ascended up to heaven but He That came down from Heaven, the Son of man. But we say that the |190 Son of Man came down from Heaven by an economic union, the Word allotting to His own Flesh the endowments of His glory and God-befitting Excellency.

> 5. In what way the Word of God is said to have been emptied.

For we remember that He plainly says, And no man hath ascended up to heaven but He That came down from Heaven, the Son of man. But we say that the |190 Son of Man came down from Heaven by an economic union, the Word allotting to His own Flesh the endowments of His glory and God-befitting Excellency. > 5. In what way the Word of God is said to have been emptied.

God the Word full by nature and in every way Perfect, and distributing out of His own Fullness His own goods to the creature, we say was emptied: in no wise wronged in His own Proper Nature, nor changed so as to become otherwise, nor made in ought inferior, for inconvertible and unchangeable is Himself also even as He Who begat Him, and never may He be capable of passion. But when He was made Flesh, i.e. Man, He made (as He said, I will pour forth of My Spirit upon all flesh) the poverty of human nature His own; first, in that He was once made man, albeit He remained God; next in that He took the form of a servant, Who is in His own Nature free, as Son, and while He is Himself the Lord of glory He is said to receive glory: Himself Life, He is said to be quickened: and receives power over all, Himself King of all and with God, and Ho was obedient to the Father, suffered the Cross and so on. But these things befit the measure of the human nature, yet He makes them His own with flesh and fulfils the economy, remaining what He was.

> 6. How Christ is One.

But these things befit the measure of the human nature, yet He makes them His own with flesh and fulfils the economy, remaining what He was. > 6. How Christ is One.

The Divine Paul writes, Though there be gods many and lords many in heaven and in earth, yet to us One God the Father of Whom all things and we of Him, and One Lord Jesus Christ through Whom all things and we through Him. Yea and the very wise John said of God the Word, that All things were made through Him, and without Him was nothing made, and the blessed Gabriel declared the Gospel to the Holy Virgin saying, Behold thou shalt conceive in thy womb and, bear a Son, and shalt call His Name Jesus. Since then the Divine Paul declares that all things were made through Jesus Christ, and the Divine Evangelist confirms the force of the sentence and preaches that He |191 was God the Maker of all things, speaking truly, and the Angel's voice too points out that Jesus Christ was truly born of the Holy Virgin: yet we do not say that Jesus Christ was mere man 8, nor do we conceive of God the Word apart from His human nature but, we say that He was made One out of both, as God made Man, the Same begotten Divinely out of the Father as Word, and humanly out of woman as Man: not as though called to a second beginning of being then when He is said to have been born after the flesh: but begotten indeed before all ages, yet when the time came wherein He must fulfil the economy, born also of a woman after the flesh. Therefore, albeit others are called by like name christs, yet is there One Jesus Christ through Whom are all things, not that a man was made Maker of all things, but that God the Word, through Whom all things were made, like as we took part of flesh and blood, and was called Man, yet lost not what He was; for so, so made in flesh is He rightly understood to be Maker of all.

> 7. How Emmanuel is One.

Once for all in the last ages is God the Word said to have been made Man, and (as Paul saith) was manifested by the Sacrifice of Himself . And what is the Sacrifice? He offered His own Body for us for an odour of a sweet savour to God the Father, and entered in once into the holy place not by the blood of goats and hulls, but by His own Blood, for so to them who believe on Him obtained He eternal redemption. Therefore very many before Him were saints but no one of them was called Emmanuel. Why? For not yet had the time come, when He was to be with us, i.e., to come in our nature through flesh, Who is superior to every creature. One therefore is Emmanuel, for once was the Only-Begotten made Man, when He underwent fleshly Birth through the holy Virgin. For it was said to Jesus too, I |192 will be with thee, yet was he not Emmanuel; He was also with Moses, yet neither was he called Emmanuel. As often therefore as we hear the name, With us is God, given to the Son, let us wisely conceive that not so was He with us in the last times, as He is sometimes said to have been with the saints, for with them He was as a helper only: but with us He was, because He was made like us, not losing His own nature, for He is unchangeable as God.

> 8. What we say the union is.

Union is arrived at in many ways: for some severed in disposition and mind and at variance one with another are said to be united in friendly agreement, laying aside their differences. And we say that things are united which are joined to one another or brought together in other ways, either by juxta-position or mixture or composition. When therefore we say that the Word of God was united to our nature, the mode of union is clearly above man's understanding; for it is not like one of those mentioned, but wholly ineffable and known to no one of those who are, save only to God Who knoweth all things.

And no marvel, if we are overcome by such ideas, when if we accurately investigate our own matters how they be, we confess that the grasp of them is beyond the understanding that is in us. For after what mode we conceive that the soul of man is united to his body, who can tell? But if we, who are wont to conceive and avail to speak scantly and with difficulty must form our judgement of things so subtil and beyond understanding and speech; we say that it will befit to conceive (yet altogether less than the truth is our word) that of such sort is the union 9 of |193 Emmanuel, as one reckons that the soul of man too has with its own body. For the soul makes its own the things of the body although in its own nature imparticipate of its sufferings, both physical and those brought on it from without. For the body is moved to natural desires and the soul which is in it shares the perception thereof by reason of the union, but participates in no way, yet thinks that the achievement of the desire is its own enjoyment. And even though the body be struck by any or be cut with steel, it co-grieves, its own body suffering, yet will itself in its own nature suffer nought of the things inflicted.

Nevertheless above this too do we say that the union is in the case of Emmanuel. For it were necessary that the soul united thereto should grieve along with its own body, that so, fleeing the disgrace, it might submit a tractable neck to God. But of God the Word, it were absurd to say that He were co-percipient of the contumelies (for free from passion is the Godhead and not in our condition), yet has He been united to flesh possessed of a reasonable soul, and when it suffered, He was impassibly in cognizance of what befell it and brought to naught as God the infirmities of the flesh, yet made them His own as belonging to His own Body: thus is He said both to hunger and be weary and suffer for us.

Hence the union of the Word with the human nature may be not unaptly compared with our condition. For as the body is of other nature than the soul, yet is one man |194 produced and said to be of both; so too out of the Perfect Person of God the Word, and of manhood perfect in its own mode, is One Christ, the Same God and Man in the Same. And the Word (as I said) makes its own the sufferings of Its own Flesh, because Its own is the Body and not another's: and It shares with Its own Flesh the operation of the God-befitting might that is within It; so that it should be able both to quicken the dead and to heal the sick.

But if we must, using examples out of the God-inspired Scripture, shew as in type the mode of the union, come let us say it, as we are able.

> 9. Of the coal.

The Prophet Isaiah says, There was sent unto me one of the Seraphim and in his hand a live coal which he took with the tongs from off the altar and he said to me, Lo this touched thy lips and shall take away thine iniquities and purge thy sins. But we say that the live coal fulfils to us the type and image of the Incarnate Word, Who, if He touch our lips, i. e., when we confess the faith Him-ward, doth then both make us pure from every sin and free us from the pristine charges against us.

Natheless one may see in the coal, as in an image, the Word of God united to the human nature, yet not losing the being what He is, but rather trans-elementing what He had taken, or united, unto His own glory and operation. For as fire having to do with wood and entering into it, seizes hold of it, and removes it not from being wood, but transmutes it rather into the appearance and force of fire, and inworks all its own property therein, and it is now reckoned one with it, so shall you conceive of Christ too. For God united ineffably with the manhood, hath kept it what we say that it is, and Himself hath remained what He was; but once united, is accounted one with it, making His own what is its, and Himself too introducing into it the operation of His own Nature. |195

> 10. That the flesh having a reasonable soul hath become the Body of the unembodied Godhead, and that by severing them one from another, we shall wholly and surely undo the plan of the economy in Christ.

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In the Song of Songs our Lord Jesus Christ Himself has been introduced to us saying, I am the flower of the plain, the lily of the vallies. As then the smell is something unembodied, for it uses as its own body that wherein it is, yet is the lily conceived of as one out of both, and the failing of one utterly destroys the plan thereof, for in the object is the smell and the object is its body: so shall we conceive of the Nature of the Godhead in Christ too, that it sheds forth on the world the savour of His own more than earthly Excellence 10, as in the object His human Nature, and that the unembodied by Nature became by economic union all-but embodied also, because It willed to be recognized through the Body; for It hath wrought therein things God-befitting. Hence will the Unembodied be rightly conceived of as in His own Body, even as in the flower too, the object, is the scent, yet both together is called lily.

> 11. That the Word being co-brought to true union with the human nature, the things united 11 have remained unconfused.

The holy Tabernacle was reared by the will of God in the wilderness and in it was manifoldly typified Emmanuel. The God of all said therefore to the divine Moses, And thou shalt make an ark of incorruptible wood, two cubits and a half its length, and a cubit and half its breadth and a cubit and a half its height, and thou shalt overlay it with pure gold, within and without shalt thou overlay it. But the wood that will not rot will be a type of the incorruptible Body (for cedar does not rot); gold as matter surpassing all others will indicate to us the Excellence of the Divine Essence. |196

But observe how the whole ark 12 was overlaid with pure gold within and without. For God the Word was united to the holy Flesh, and this (I deem) is it that the ark was overlaid without. But that He made His own the reasonable Soul also that was within the Body, will this shew, viz., that He bade that it should be overlaid within also. And that the Natures or Hypostases have remained unconfused, shall we see hence. For the gold that was spread upon the wood, remained what it was, and the wood was rich in the glory of the gold; yet it ceased not from being wood.

But that the ark is taken as a type of Christ one may be assured of through many proofs. For it used to precede them of Israel, seeking rest for them; Christ too somewhere says, I go to prepare a place for you.

For the gold that was spread upon the wood, remained what it was, and the wood was rich in the glory of the gold; yet it ceased not from being wood. But that the ark is taken as a type of Christ one may be assured of through many proofs. For it used to precede them of Israel, seeking rest for them; Christ too somewhere says, I go to prepare a place for you.

> 12. That the Word being God was made Man, and that not man merely honoured with bare connection was called to equal Dignity or Authority with God the Word, as some suppose.

The Divine Paul says that great is the Mystery of godliness. And this is true, for the Word was manifested in the flesh, since He is God; justified in Spirit, for in no wise is He seen to be holden by our infirmities, albeit for us made Man, for He did no sin; seen moreover of angels, for neither were they ignorant of His generation after the Flesh; He was preached moreover unto the Gentiles, as God made Man; and thus believed on in the world. And this the Divine Paul proved thus writing, Wherefore remember that ye being in time past Gentiles in the flesh who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands, that at that time ye were without Christ, aliened from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without |197 God in the world. The Gentiles were therefore without God in the world, when they were without Christ; but when they acknowledged Him to be truly and by Nature God, themselves too were acknowledged by Him confessing the faith. And He was received up into glory, Divine glory that is; for blessed David sings, God is gone up in joy. For He went up verily with Body, not in bare Godhead, for God was Incarnate.

We believe therefore, not in one like us honoured with Godhead by grace, lest we be caught worshippers of a man, but rather in the Lord Who appeared in servant's form, and Who was truly like us and in human nature, yet remained God, for God the Word, when He took flesh, laid not down what He was, but is conceived of the Same God alike and Man.

Thus is the faith and rightly. But if any say, What harm if a man like us be conceived of as laying hold on Godhead and not God rather be made man? we shall answer that there are a thousand things which may be brought to bear against this, and which all but tell us that we ought firmly to strive against it and not thus to believe.

For come before ought else, let us look at the mode of the economy with Flesh and thoroughly investigate the nature of our condition; the nature of man was perilled and was brought down to the extreme of ill, condemned to curse and death and involved in the toils of sin, was straying and was in darkness, it knew not Him Who is by Nature and truly God, it worshipped the creature more than the Creator. How then could it be freed from such ills? Or do we say that it was lawful for it to lay hold on the Divine Nature, albeit it did not at all know what the Dignity of the Supreme Nature is, it which was holden of unlearning and darkness, and denied by the soil of sin? how was it like that it could mount up to the All-Pure Nature and lay hold on glory which none can lay hold of, except he receive it? For let it be supposed that by knowledge for example, and through knowing we say that it lays hold thereof: who is to teach it? For how shall they believe |198 except they hear? But this is not at all to take hold of Godhead, and to seize the glory that beseems It.

Hence it will be more meet (and reasonably so) to conceive that God the Word through Whom are all things, desiring to save that which was lost; by co-abasement unto us, lowered Himself to what He was not, in order that the nature of man too might become what it was not, eminent in the Dignities of the Divine Supremacy by union with Him, and should be rather brought up to what was above nature, than bring down unto what was alien from His Nature, the Unchangeable, as God. It behoved that the Incorruptible should lay hold on the nature subject to corruption, that He might free it from the corruption, it behoved that He Who knew not to sin should be made conformal with those who were under sin, that He might make sin to cease: for as where is light, there surely darkness will have no work, so where incorruption is present, is all necessity that corruption flee, and that, since He Who knew not sin hath made His own that which was under sin, sin should come to nought.

But that the Word, being God, was made Man, and not rather that Christ was Man deified, I will endeavour to shew from the Holy Scriptures also. Blessed Paul says therefore of the Only-Begotten, Who being in the Form of God thought not the being equal with God a thing to seize, but emptied Himself taking servant's form, made in the likeness of men, and being found in fashion as a man, He humbled Himself and became obedient unto death, even the death of the cross; wherefore God also highly exalted Him and gave Him the name which is above every name, that at the name of Jesus Christ every knee should bow of heavenly and earthly and infernal and every tongue confess Lord Jesus Christ to the glory of God the Father.

Whom therefore shall we say was in the Form of God and Equality of the Father, and thought these things not a thing to seize; but descended rather into emptiness and into servant's form, and humbleth Himself and was made in our likeness? If man made of a woman bare and sole, |199 how was he in the Form and Equality of the Father? or how has he fulness that he may be conceived of as emptied? or in what height placed afore, is he said to have humbled himself? or how was he made in the likeness of men, who was so formerly too by nature, even though haply he were not said to be so made? yea where was he emptied, taking the fulness of the Godhead? or how was he not made most high who mounted up into glory supernal?

Therefore we say that not man was made God, but rather that the Word of God Who was in Equality and Form of the Father was made in emptiness because of: the human nature, for He was emptied in this way, by reason of our likeness, being Full, as God: He was humbled on account of the Flesh, while He departeth not from the Throne of the Divine Majesty, for He hath His Seat Most High: He was made in the likeness of men, being of the Same Form with the Father, of Whose Essence He is the Form. Yet since He was once made as we, He is said to have ascended with Flesh too into the glory of the Godhead, which indeed He had evident as His own, yet was He in it after another sort, on account of the Human Nature, for He is believed to be Lord of all, even with Flesh.

But to Him boweth every knee, and that not to the grief or dishonour of the Father, but rather to His glory: for He rejoiceth and is glorified when the Son is adored by all, albeit made like us; for it is written again, For He took not on Him angels but He took on Him the seed of Abraham, wherefore in all things it behoved Him to be made like unto His brethren. Lo the Word took hold of the seed of Abraham, in that He is God, not some man like us took hold of Godhead, and He is Himself made like unto us, and is called our Brother as Man, not we to Him as regards the Nature of the Godhead. And again: Forasmuch then as the children partook of blood and flesh, He also Himself likewise partook of them, that through death He might destroy him who holdeth the power of death, that is, the devil, and might deliver them who through fear of death were all their lifetime subject to bondage. Lo again Himself just as |200 we partook of blood and flesh; and this hath a reason most closely united and kin, for it is written, For what the Law could not do in that it was weak through the flesh, God sending His own Son in the likeness of flesh of sin and for sin condemned sin in the flesh. Observe again that not man is shewn to be affecting the Divine Nature, and mounting up to His Dignity; but God the Father sending rather His Son in the likeness of flesh of sin to destroy sin. Therefore the Word, being God, made Man let Himself down into emptiness; and Christ is seen to be no mere man, affecting the Divine Glory.

> 13. That the Word of God made Man is called Christ Jesus.

Desiring to investigate the Mystery of the economy with flesh of the Only Begotten, we say this, holding true doctrine and right faith, that the Word Himself out of God the Father, Very God out of Very God, the Light That is out of Light, was Incarnate and made Man, descended suffered rose from the dead: for thus defined the holy and great Synod the Symbol of the Faith;

But investigating and desiring to learn what is the true meaning of the Word being Incarnate and made Man; we see that it is not to take man in connection in regard of equality of dignity or authority or of mere community of name of sonship; but rather to be made man as we, together with His preserving to His own Nature Its being unchanged and without turn, Who economically became in assumption of flesh and blood.

One therefore is He Who before the Incarnation is called by the God-inspired Scripture, Only-Begotten, Word, God, Image, Brightness, Impress of the Person of the Father, Life, Glory, Light, Wisdom, Power, Arm, Right Hand, Most Highest, Magnificence, Lord of Sabaoth, and other like names, truly most God-befitting; and after the Incarnation, Man, Christ Jesus, Propitiation, Mediator, Firstfruits of them that slept, First-begotten of the dead, Second Adam, Head of the Body the Church; the first |201 names also following Him: for all are His, both the first and those in the last times of the world.

One therefore is He Who both before the Incarnation was Very God and in the human nature hath remained That He was and is and shall be. We must not then sever the One Lord Jesus Christ into Man separately and into God separately, but we say that Jesus Christ is One and the Same, yet knowing the distinction of the Natures and keeping them unconfused with one another.

When therefore Holy Writ says that in Christ dwelt all the fulness of the Godhead bodily, we do not therefore say that the Word by Himself dwelt in another, the man Christ, nor plucking asunder one from another things united do we conceive of two sons, but this rather, that holy Writ calls by the name Christ sometimes separately the human nature of the Word of God which He having as His own, used as a Temple. And it has been written somewhere of human souls also, Them that dwell in houses of clay, whereof we too are of the same clay. Do we then, since he calls the bodies of men houses of clay, and affirms that their souls dwell in them, sever one man into two? yet how is it not wholly without blame 13, that in a man should be said to dwell his spirit? so that even though the form of speech passes through this mode, unable to do otherwise, it does not beseem that the natures of things are therefore injured, but rather we must conceive that they hasten the straight way of the truth.

When then any of those things which do not possess like nature one with another, are seen brought together to unity by composition, and the one (for example) is said to dwell within the other; we must not sunder them into two, seeing that the concurrence unto unity is in no wise injured, even though one of the things united be separately called by us what the two together are. For in man too (as I said) is said to dwell his spirit; yet both the spirit separately and likewise the body are called man. |202 And some such thing as this doth the most wise Paul indicate to us saying, For though our outward man perish yet the inward man is renewed day by day. When then any saith that our inward man dwelleth in our outward man, he speaks true, yet he does not sever the one into two. The Prophet Isaiah too somewhere saith, By night does my spirit rise early unto Thee, O God. Is then his spirit said to rise early to God, as being other than himself? albeit how is it not absurd to say any thing of this kind? Therefore we must know figures of speech, yet not depart from what is reasonable, but fetch about the force of the things signified to the aim befitting each.

And although Jesus be said to advance in age and wisdom and grace, this will pertain to the economy. For the Word of God permitted His Humanity to advance by reason of the habits of its proper nature, and willed as it were by little and little to extend the illustriousness of His own Godhead, and along with the age of the Body to put out therewith what is Its own; so that nought strange should be seen and terrify any with its overmuch unwontedness: while even so they spake, How knoweth this man letters having never learned? Therefore bodily is the increase; and the advance in grace and wisdom will befit the measures of the Human nature: yet we say that the Word out of God is Himself in His own Nature All-Perfect, not lacking advance, nor wisdom, nor grace, but that He imparts rather to the creature wisdom and grace and the things whereby it is in good case.

And though Jesus be said also to suffer, the suffering will belong to the economy; but is said to be His, and with all reason, because His too is that which suffered, and He was in the suffering Body, He unknowing to suffer (for He is Impassible as God); yet as far as pertained to the daring of those who raged against Him, He would have suffered, if He could have suffered.

Therefore since the Only-Begotten has been made as we, as often as He is called Man by the God-inspired Scripture, considering the economy, let us confess that even so is He God by Nature. |203

> 14. Proofs of Divine Scripture, that the Word of God even when made Man remained God.

God says somewhere to the hierophant Moses, And thou shalt make a mercy seat, by inlaying of pure gold: two cubits: and a half the length thereof and a cubit and a half the breadth thereof, and thou shalt make two cherubim of gold, of beaten work, and shalt put them on either side, one cherub on this end the other cherub on that end of the mercy seat, and, thou shalt make the two cherubim on the two ends thereof. The cherubim shall stretch forth their wings on high, overshadowing the mercy seat with their wings and, their faces one to another, looking to the mercy seat shall the faces of the cherubim be. A most sure image will this be that God the Word even in the human nature remained God and in His own Glory and Majesty even though for the economy's sake made like unto us; for a propitiation through faith was Emmanuel made unto us. And this the most wise John proved saying to us, My little children, these things write I unto you that ye sin not; and if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and He is the Propitiation for our sins; so too Paul says, Whom God set forth a propitiation through faith in His Blood.

But see the Cherubim standing round about the Mercy seat and overshadowing it with their wings, but turned toward the Mercy seat and all but fixing their eye on their Lord's beck. For to the will of God alone looketh the whole multitude of the heavenly spirits, and is never sated with the sight of God. So doth the Prophet Isaiah say that he saw the Son on a throne high and lifted up, the Seraphin standing around and waiting on Him as God.

> 15. Another.

For to the will of God alone looketh the whole multitude of the heavenly spirits, and is never sated with the sight of God. So doth the Prophet Isaiah say that he saw the Son on a throne high and lifted up, the Seraphin standing around and waiting on Him as God. > 15. Another.

The Divine Moses was of old appointed to free Israel from the violence of the Egyptians. But since it was needful that they who were under the yoke of an unwonted servitude, should first learn that God was now reconciled to them, He bade him work miracles: for a miracle |204 oft-time brings us to belief. Moses therefore says to God Almighty, But if they shall not believe me nor hearken to my voice, saying, The Lord hath not appeared unto thee, what shall I say to them? the Lord then said unto him, What is that in thine hand? And he said, A rod: and He said to him, Cast it on the ground: and he cast it on the ground 14 and it became a serpent and Moses fled from before it: and the Lord said unto Moses, Put forth thine hand, and take it by the tail; and he put forth his hand and took it by the tail and it became a rod in his hand. And He said to him, That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac and the God of Jacob hath appeared unto thee. Observe herein 15 the Son of God by Nature and in truth, as a Rod of the Father (but the Rod is the ensign of Kingdom), for in the Son hath He power over all. Whence Divine David also saith, Thy Throne, O God is for ever and ever, a Rod of Equity the Rod of Thy Kingdom. But He cast it on the ground, i. e., surrounded it with an earthly Body, or through the human nature sent it upon the earth, for then, then was it made in likeness of the wicked, men that is, for of wickedness is the serpent a token.

And that this is true, thou wilt hence know. For our Lord Jesus Christ Himself, in image and figure of the economy wrought with flesh is taken for the brazen serpent which Moses reared to cure the serpents' bites. For He says, And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish but have eternal life. For as the serpent made of brass was an occasion of salvation to those in peril (for looking on it they were saved), so our Lord Jesus Christ too to those who see Him in the likeness of bad men in that He was made Man, yet are |205 not ignorant that He is God Who quickens, will be the Bestower of Life and the power of escaping bitter and venomous beasts, I mean the powers that oppose us.

It will be a figure too of this that Moses' Rod devoured the other rods, which the Magi had cast on the ground. The Rod therefore was indeed cast on the earth, yet did not abide a serpent, but taken again it was what it had been; for although the Father's Rod, i.e., the Son, through Whom He hath power over all was made (as I said before) in our likeness: yet when the economy was fulfilled He hastened back into Heaven and was again as in the Father's Hand a Rod of Righteousness and of Rule; for He sitteth at the Right Hand of His Father in His own Majesty, possessing the Supreme Throne even with Flesh.

> 16. Another.

And the Lord God said again to him, Put thine hand into thy bosom, and he put his hand into his bosom and took forth his hand out of his bosom and his hand became as snow. And He said again, Put thine hand into thy bosom, and he put his hand into his bosom and brought it forth of his bosom, and it was turned again to the colour of his flesh. The Hand and the Right Hand of God the Father the Divine Scripture calls His Very Son. For it introduces Him saying, I by Mine Hand founded the Heaven, and the Divine David too singeth, By the Word of the Lord the Heavens were stablished. See therefore that Moses' hand was as yet hidden in his bosom and had not yet become leprous; brought forth and immediately it became leprous; then after a while put in and again brought forth, and for the future not leprous; for it was restored (it says) to the colour of his flesh. Therefore as long as God the Word was in the Bosom of the Father, He shone with the brightness of Godhead, but when He was in a manner forth of it because of the Incarnation or being made Man, He became in the likeness of flesh of sin and was numbered among the wicked: for the Divine Paul saith, Him who knew not sin |206 He made sin for us, that we might he made the Righteousness of God in Him. This I think is what the leprosy means, for the leper was unclean according to the Law. But when He was again in the Bosom of the Father (for He was taken up at the Resurrection from the dead), the Hand again brought forth was seen clean; for our Lord Jesus Christ will come, He will come in His season in the brightness and glory of the Godhead, although He have not cast away our likeness. For blessed Paul too saith of Christ, For He once died to take away the sins of many, and unto them that look for Him unto salvation shall He appear the second time without sin.

Therefore as often as the Divine Scripture names Christ Jesus, do not think of man by himself, but think rather that Jesus Christ is the Very Word out of God the Father, even 16 when He became Man.

> 17. That Christ was not a God-clad man, nor did the Word of God merely dwell in a man, but rather that He was made Flesh, or Perfect Man, according to the Scriptures.

They who have their faith in Christ undefiled, and approved by right votes of all men, will say that God the Word Himself out of God the Father descended into emptiness, taking servant's form and, making His own the Body which was born of the Virgin, was made as we and called Son of Man. He is indeed God according to the Spirit, yet the Same Man according to the flesh 17. And the Divine Paul also addressed the people of the Jews saying, God Who manifoldly and in many ways of old spake to the fathers in the prophets, in these last days spake to us in the Son. And how is God the Father understood to have spoken in the last days in His Son? For He spake to them of old the Law through Him; and hence the Son Himself says that they are His Words through the most wise |207 Moses. For He says, Think not that I am come to destroy the law or the prophets, I am not come to destroy but to fulfil: for I say unto you that one jot or one tittle shall not pass from the Law till all be fulfilled. Heaven and earth shall pass away but My words shall not pass away: there is also the Prophet's voice, I that speak am at hand. Hence when He was made in flesh, then spake to us the Father through Him, as saith blessed Paul, in the last days. But lest we should not believe that He it is Who before the ages also was Son, he added immediately, Through Whom He made the worlds too: he also mentions that He is the brightness of the glory and the Impress of the Person of the Father.

Man therefore was He truly made, through Whom God the Father made the worlds too; and was not (as some suppose) in a man, so as to be conceived of by us as a man who has God indwelling in him. For if they believe that these things are really so, superfluous will seem to be the blessed Evangelist John, saying, And the Word was made Flesh. For where the need of being made man? or why is God the Word said to be Incarnate, unless was made flesh means that He was made like us, and the force of the being made man declares that He was made like us, yet remained even so above us, yea also above the whole creation?

But I think it due by instances also to prove what I have said and to persuade that the Only-Begotten has been made Man and is God even with Flesh and hath not rather indwelt in a man, rendering him God-clad, like others too who have been made partakers of His Godhead.

> 18. Ideas or thoughts 18.

God says somewhere of us, I will dwell in them and walk in them and I will be to them a God and they shall be to Me a people. And our Lord Jesus Christ Himself too saith, Lo I am coming and if any man open to Me, I will enter both I and the Father and we will dwell with him and sup with him. We are also called temples of God, for Ye (he |208 says) are the Temples of the Living God, and again, Know ye not that your bodies are the Temples of the Holy Ghost Which is in you Which ye have of God? But if they say that He is Emmanuel, as each one of us has had God indwelling in him, let them confess it openly, that when they see Him worshipped as well by us as by the Angels, in Heaven alike and upon earth, they may blush as thinking otherwise, and ignorant of the drift of the holy Scriptures, and not having in them the faith which they delivered to us, who from the beginning were eyewitnesses and ministers of the Word.

But if they say that He is therefore God and glorified as God because the Word of God the Father merely dwelt in Him, and not because He was made Man, let them hear again from us, If to them who had God indwelling in them, it suffices that they might therefore be truly gods and adored by all, all are gods and to be adored, for He dwelleth in the holy Angels, and we have Him ourselves too in us through the Spirit; but this is not enough to shew that they are by nature gods and to be adored who have the Spirit in them. Not therefore for this is Emmanuel. God and to be worshipped because the Word of God dwelt in Him as in a mere man, to be considered by himself and apart, but because He was made flesh, i. e. Man, for He remained therefore God who is to be worshipped.

> 19. Apostolic sayings wherein Christ is called God.

Speaking of the Mystery Christward, he says, Which in other ages was not made known unto the sons of men, as it is now revealed unto His saints, unto whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory, Whom we preach. If 19 therefore He is God-clad and not truly God, how is Himself the riches of the glory of the Mystery which is proclaimed to the Gentiles? or how is God at all proclaimed? |209

> 20. Another.

For I would that ye knew what conflict I have for you and for them at Laodicea and as many as have not seen my face in the flesh, that their hearts might be comforted, being knit together in love and unto all riches of the full assurance of understanding to the acknowledgement of the Mystery of God of Christ 20. Lo he calls the Mystery of God the Mystery of Christ, and wishes certain to have full understanding unto the acknowledgement of it. Of what understanding therefore was there need to those who would learn the Mystery of Christ, if they were to hear that God dwelt in a man? for there would be need of exceeding understanding to know on the other hand that the Word being God was made Man.

> 21. Another.

For from you sounded out the word of the Lord not only in Macedonia and Achaia, but in every place your faith to Godward is gone forth. Lo again he makes mention that their faith was Godward, while Christ too saith, He that believeth in Me hath everlasting Life: and the word of the Lord he calls the preaching of Him.

> 22. Another.

> 21. Another. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but in every place your faith to Godward is gone forth. Lo again he makes mention that their faith was Godward, while Christ too saith, He that believeth in Me hath everlasting Life: and the word of the Lord he calls the preaching of Him. > 22. Another.

For yourselves know our entrance in unto you that it was not in vain, but after that we had suffered many things before and been reviled as ye know in Philippi, we were bold in our God to speak unto you the Gospel of God. Lo speaking in God, he made mention of the Gospel of God, who preaches Christ to the Gentiles.

> 23. Another.

Call to mind, brethren, our labour and travail, labouring |210 night and day that we might not be burdensome to any of you, we preached the Gospel of God among you: and again, For this cause we too thank God without ceasing, because when ye received, from us the word of hearing of God, ye received it not as the word of men but as it is in truth the Word of God which worketh in you which have believed. Does he not plainly call the preaching about Christ the Gospel of God and word of God? this surely is plain to all.

> 24. Another 21.

For the grace of God our Saviour 22 hath appeared to all men, teaching us that denying ungodliness and worldly lusts we should live soberly and uprightly and piously in this world awaiting the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ. Lo our Lord Jesus Christ is most openly called God and Great: for He it is Whose coming of glory we awaiting, are diligent to live soberly and unblameably. But if He be a God-clad man, how is He also great God? or how is the hope in Him a blessed one? if so be that the Prophet Jeremiah is true in saying, Cursed the man that putteth his trust in man. For neither could his bearing God (as I said before) render him God Himself: next let them teach us what hinders that all others be gods and to be worshipped who have God in them? But blessed Paul calls Christ God and Great and that hath a blessed coming, he who is found saying of the Jews, and of Emmanuel, Whose are the fathers and the covenant and the promises and of whom as concerning the flesh, Christ Who is over all God 23 blessed for ever. Amen.

But that by Divine revelation he did make his preaching, is clear in that himself saith, Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also; but I went up by revelation and set forth to them the Gospel which I preach to the Gentiles, but privately to them who seemed to be somewhat, lest haply I should run or had run in vain. He preaching Christ to the Gentiles |211 as God, every where calls His Mystery Divine 24. He went up to Jerusalem by revelation and set forth to them who seemed to be somewhat, i. e., to the holy Apostles and Disciples, lest perchance he should run in vain or had run. But when he had gone down from Jerusalem and was again among the multitude of the Gentiles, did he correct ought of his former [teaching]? did he not persevere in confessing that Christ is God? and indeed he writes to certain, I marvel that ye are so soon removed from him who called you, unto another gospel which is not another, save there be some that trouble you, and would pervert the Gospel of Christ: and he says again, But though we or an Angel from Heaven preach any other gospel unto you than that ye have received, let him be anathema. For what reason therefore leaving all else albeit they had God indwelling, did he preach Jesus Alone as God?

> 25. Another.

It is written of Christ, But when He was at Jerusalem in the feast day many believed in His Name, when they saw the signs which He was doing, but Jesus Himself trusted not Himself to them, because He knew all men and because He needed not that any one should bear witness of a man, for Himself knew what was in man. If He were a God-clad man, how were not the many deceived who at Jerusalem believed on His Name? or how doth He Alone know the things which are in man when none else knoweth them 25? for God is said to have fashioned our hearts one by one. Or why doth He Alone forgive sins? for He saith, That the Son of Man hath power upon earth to forgive sins. Why is He Alone apart from others the Co-sessor of God the Father? why do the Angels worship Him Alone, and did He teach us to deem of the Father as our common Father which is in Heaven, but ascribeth Him in special manner to Himself?

But perchance you will say that words of this sort are to be attributed to the indwelling Word. Ought He not |212 therefore, according to the measure beseeming Prophets, Himself too to have said, Thus saith the Lord 26? But when He would ordain the things that are above the Law, taking to Himself authority befitting a Legislator, He used to say, I say to you.

How says He that He is free and not indebted 27 to God? It is because He is Son in truth. And if He were a God-clad man, would He be also free by Nature? For God Alone is free and unbound: for He Alone exacts as it were tribute from all, and receives from all as from debtors due observance. And if Christ is the end of the Law and the Prophets, yet is a God-clad man, might one not say that the end of the prophetic preachings has brought upon us the charge of man-worship?

Again, the Law set forth, Thou shalt worship the Lord thy God and Him only shalt thou serve. By which teaching it led us unto Christ, as unto a knowledge more excellent than they had who were in the shadow: shall we therefore, making light of worshipping God, worship a man who has God indwelling? for where were it best that God be conceived to be? in heaven or in a man? in Seraphim or in earthly body?

If therefore He were God-clad man, how partook He like as we in flesh and blood? For if because He indwelt him, this were enough for Him that He should partake of ours like as we, and if His so participating is the being made man: He indwelt in many saints too: He was therefore not once but full often made man. Why therefore is He said once in the end of the world to have appeared to put away sin by the sacrifice of Himself? how do the Divine Scriptures preach to us one Coming of the Word?

26. If 28 He were a God-clad man, He too (it seems) was made the Temple of God, and how is Christ in us also? as a Temple in temples? or rather as God in the temples through |213 the Spirit? If He were a God-clad man, why is His Body alone Life-giving? for such should have been the bodies of others also, wherein indwelt Almighty God.

And the Divine Paul also wrote somewhere, He that despised Moses' Law died without any mercy at the hands of two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God and hath deemed polluted the Blood of the Covenant? Yet Divine was the Law, and the Commandments spoken through Angels: how then will he be thought worthy of sorer punishment who hath deemed polluted the Blood of Christ? or how is the faith Christ-ward better than the worship after the Law? But (as we have already said) Christ is not as other saints, a God-clad man, but rather God in truth and He possesses glory higher than all the world, because, being the Word of God by Nature, God was made flesh or perfect man; for we believe that the Body which was united to Him is ensouled and endowed with reason, and wholly true is the union.

> 27. How we must understand The Word was made Flesh and dwelt in us, and how the Word is sent which is God, and how the Body is said to be His own.

The blessed Paul makes mention that the Only-Begotten Word of God took hold of Abraham's seed and also that He partook of flesh and blood as we. We remember too the voice of John, for he says, And the Word was made Flesh and dwelt in us. Was it therefore the aim of these men, being spiritual, to teach that the Word of God suffers change, or that it is right that He should undergo the mutation which belongs rather to the creature? so that that too which He was not, He should haply either come to of His own will, or another against His will drive Him into another nature? God forbid: for He remains the Same, excluding from His Nature every change, unknowing to suffer a shadow of turning: for That Supreme and Heavenly Nature is ever fixed in Its own.

How then the Word has been made Flesh it is needful to see. First then the Divine Scripture full often calls man |214 flesh and as it were from part makes declaration of the whole animal, and does the same sometimes no less from the soul alone, for it is written that all flesh shall see the salvation of God, and moreover the Divine-uttering Paul saith, I conferred not with flesh and blood, and the hierophant Moses addressed them of Israel, Thy fathers went down into Egypt in threescore and fifteen souls. And one would not therefore say that bare and fleshless souls made their descent into Egypt, nor again that to soulless bodies and mere flesh God gave bounteously of His salvation.

As often therefore as we hear that the Word was made Flesh, let us conceive of man made out of soul and body. But the Word being God was made perfect man taking a body endowed with soul and mind, and having united this to Himself in truth, as He knows (for thoughts of this kind are utterly unattainable by our mind), was called son of man. Yet if one must say somewhat, looking as in a mirror, the human mind defines that the Word was united to the Body having a reasonable soul, much as is the soul of man too to its own body, which is of other nature than it, yet obtains even thus participation and union with the body, so as to appear not other than it, in that by composition one living thing is effected out of both, it nevertheless remaining (as I mentioned before) in its own nature. Hence we say that not by mutation or change has the Word of God been made Man, nor yet that It recked not of being God (how could it be so?) but that taking flesh of a woman and united to it from the womb, He proceeded forth, the Same, Man and God, for not as casting away the Ineffable Generation out of God the Father, did He endure that of a woman, inviting Him to a beginning so to say of being, but rather permitted to His own Flesh to be called into being by means of the laws of its own nature, in regard I mean to the mode of its birth: nevertheless the human nature hath in Him something special, for He was born of a Virgin and hath Alone a mother incognizant of marriage. And he says that made Flesh He also tabernacled in us, that through both he might shew that He both was made Man |215 and let not go His own, for He hath remained what He was.

For that which dwelleth is full surely conceived of as one thing in another, to wit, the Divine Nature in the human, not undergoing mixture or any commingling or passing into what it was not. For that which indwells in another, becomes not that which it is wherein it dwells; but is conceived of rather as one thing in another. But in respect of the Nature of the Word and of the Manhood, the diversity herein indicates to us only the difference [of natures]. For One Christ is conceived of out of both. Preserving well therefore (as I said before) the inconfusion, he says that the Word tabernacled in us. For he knows that the Only-Begotten Incarnate and made Man is One Son.

But see (I pray) that the Divine Evangelist is wisely crowning the whole nature of men, for he says that the Word dwelt in us, not saying that the Incarnation of the Word took place for any other reason (as seems to me) save that we too, enriched by the participation of Himself through the Holy Ghost might gain the benefit of adoption. Therefore we believe that in Christ took place an union most complete and true: but in us even though He be said to dwell, He will make His Indwelling non-essential 29. For in Him dwelt all the fulness of the Godhead bodily, i. e., not by participance or relation only, as when light shineth in or fire infuseth into other things its innate heat, but (so to say) that Very Divine and Untaint Nature is to be understood as that which is making for Itself an Indwelling by means of a true (as we said before) Union in the Temple which is born of the Virgin: for thus Christ Jesus both is and is conceived of as One.

And that our speech is overcome in its utmost possible expression, I will not deny, but let not the Mystery of Christ be therefore disbelieved, but let it be deservedly |216 more marvellous: for the more it overpasses all mind and speech, the more must it be put beyond all marvel.

But we do not say that the Word made Flesh, i. e., Perfect man, is comprehended by the limit of the body (for that were most silly), but we believe that thus too It fills (as It useth) Heaven and earth and the things below: for all things are full of God, and all things little to Him. But how is He wholly both in each and in all, is hard to understand and say, yea rather is even impossible.

And He possesses this too (as I suppose) that He is without Body and Unportioned; yet is the Body called by us the own of the Word, not in the same way as laughing is proper to a man or neighing to a horse, but because it was made His by true union, accomplishing the use of an instrument unto whatever was its nature to work, save only what belongs to sin.

Yea and if God the Word be haply said to have been sent, let not any one of you be terrified, thinking, Whither shall the Unembodied advance? or whither He withdraw of Whom all things are full? but let him know that the mode of mission is of another kind: not that He Who is sent should change from place to place but rather that He should take on Him a sacred ministry, which we learn was also enjoined to the disciples by Christ the Saviour of all. Again, the Divine Paul too says of Christ, Wherefore, holy brethren partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, Note that when he shews Him ministering in human wise albeit He is by nature God, then does he also attribute to Him the office of the Apostolate: but it is nought unreasonable (as we said before) if God the Word be said to be sent by the Father, for He most surely fills all things and in no place at all is He absent: but we interpreting things Divine by human words, are wont to understand economies of the Immortal Nature by bodily outlines.

Again though the Holy Ghost fills all things, the blessed Paul writes and says, And because ye are sons, God sent forth the Spirit of His Son into your hearts, wherein we cry Abba, |217 Father: and the Saviour Himself too saith, It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but when I depart I will send Him to you 30. We must therefore referring all things to the Rule of piety, follow sure knowledge, for so doing shall we best profit ourselves.

> 28. How the holy Virgin is conceived of as Mother of God.