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.
The Word out of God the Father was begotten in some ineffable way (for beyond all understanding is His Generation, and as befits the Unembodied Nature): yet is That which is begotten conceived of as the Own Offspring of the Generator and Consubstantial with Him, for therefore is It called also Son: the Name indicating to us the Verity of the (so to say) Birth and Parturition. And since the Father ever liveth and hath being, it must needs be that He on account of Whom He is Father co-live and have co-Being Eternally with Him. The Word therefore was in the beginning and was God and, was with God (as saith the most wise Evangelist), but in the last times of the world for us men and for our salvation was made flesh and was made Man: and not at all letting go what He was, but having His own Nature unchanged and existing ever in the excellences of Godhead, yet undergoing for us economically the emptiness and not despising the poverty that belongs to the human measures. For being Rich He became poor (as it is written), that we by His poverty might become rich. He was made therefore Man and is said to have endured Generation after the flesh of a woman, because of His taking of the holy Virgin the Body that was united to Him of a truth: whence we say that the holy Virgin is Mother of God, as having borne Him in fleshly or human wise, albeit that He hath His Generation before the ages out of the Father 31. |218
And this, that some suppose that the Word was then called to a beginning of being when He became Man, is utterly impious and exceeding discordant. For the Saviour Himself shews them to be most unwise, saying in regard to Himself, Verily I say unto you, Before Abraham was I am: for how was He before Abraham Who was born after the flesh many ages after him? The Divine-uttering John too will I deem suffice to convict them saying, This was He of Whom I said, After me cometh a Man Who was made before me, for He was before me.
Leaving therefore as exceeding foolish to contend about what is superfluous, come let us rather go on to what is beyond, I mean unto what is profitable. Let not any be troubled, hearing the holy Virgin called Mother of God, nor let them fill their souls with Jewish unbelief, yea rather with Gentile impiety. For the Jews attacked Christ saying, For a good work we stone Thee not but for blasphemy because Thou, being a Man, makest Thyself God: and the children of the Greeks, hearing the doctrines of the Church that God hath been born of a woman, laugh.
But they shall eat the fruit of their own impiety, and shall hear of us, The fool will utter folly and his heart imagine vain things. But the plan of our Mystery, albeit to the Jews it be an offence, to the Gentiles folly, yet to us who know it, verily admirable is it and saving and far removed from being to be disbelieved by any. For if there were any whatever who should dare to say that this flesh made of earth had become mother of the bare Godhead, and that she bare out of her own self the Nature which is over the whole creation, the thing would be madness and nothing else: for not of earth has the Divine Nature been made, nor will that which is subject to decay become the root of immortality nor that which is subject to death bear the Life of all things, nor yet the Unembodied be the fruit of the palpable body, that which is subject to birth [bear] that which is superior to birth, that which hath its beginning in time, that which is without beginning.
But since we affirm that the Word became as we and |219 took a body like to our bodies and united this of a truth unto Himself, in a way namely beyond understanding and speech, and that He was thus too made Man and born after the flesh, what is there incredible therein or worthy of disbelief? albeit the human soul (as we have already full often said) being of other nature than the body, is yet born with it, just as we say that it too has been united therewith. Yet will no one (I deem) suppose that the soul has the nature of the body as the beginning of its own existence, but God inplaces it ineffably in the body and it is born along with it; yet do we define as one the animal that is made up out of both, i. e., man. Therefore the Word was God but was made Man too, and since He has been born after the flesh by reason of the human nature, she who bare Him is necessarily Mother of God. For if she have not borne God, let not Him Who is born of her be called God; but if the God-inspired Scriptures call Him God, as God Incarnate and made Flesh, and it be not possible in any other way to be Incarnate, save through birth of a woman, how is she not Mother of God, who bare Him?
But that He is truly God Who was born, we shall know from the God-inspired Scripture too.
> 29. Sayings about Christ.
But that He is truly God Who was born, we shall know from the God-inspired Scripture too. > 29. Sayings about Christ.
Behold a Virgin shall conceive in the womb and bear a Son and they shall call His Name Emmanuel. How then (tell me) is that which is born of the holy Virgin called Emmanuel? Emmanuel (as I already said) signifying, that the Word out of God which is in truth God was made by reason of the Flesh in nature as we. But He is Emmanuel, for He emptied Himself, having undergone a generation like to ours, and so had His conversation with us. Hence He is God in flesh and she truly Mother of God, who bare Him carnally or after the flesh.
> 30. Another.
For they shall lay down every robe that was gathered by guile and garment with its change and shall be willing if |220 they shall have been burnt with fire; for a boy has been born to us and a son given unto us whose rule is upon His Shoulder and His Name is called The Messenger of the great Counsel. Hearest thou that He was called a Boy because He underwent a birth like us? But Him a Boy by brightest star did the sky point out, did the Magi worship coming from the uttermost limits of the earth, did the Angels bear good tidings of to the Shepherds saying that a Saviour was born, and proclaiming Peace and the Good will of the Father. He is also the Messenger of the Great Counsel: for He made known to us the Good-will of the Father, Who in Him was pleased to save the earth, and through Him and in Him to reconcile the world unto Himself: for being reconciled to Christ, we are reconciled to God: for God and truly Son of God the Father is He 32. That He is therefore the Counsel of the Father Whose Messenger He has been to us, Himself will teach saying, For so God loved the world that He gave His Only-Begotten Son, that every one that believeth in Him should not perish but should have everlasting life. But the Only-Begotten Son is He Who was born of the holy Virgin, for the Word Himself was made Man, Who was God in the flesh and thus appeared to those on earth. Finally He says, He that believeth on Me hath everlasting life. And that through Him and in Him we believe on the Father, He hath set forth saying, He that believeth on Me believeth not on Me but on Him That sent Me and he that seeth Me seeth Him that sent Me.
> 31. Another.
Finally He says, He that believeth on Me hath everlasting life. And that through Him and in Him we believe on the Father, He hath set forth saying, He that believeth on Me believeth not on Me but on Him That sent Me and he that seeth Me seeth Him that sent Me. > 31. Another.
Hear Me, ye isles, and give ear, ye nations: after long time shall He stand, saying, The Lord from the womb of My mother shall they call My Name. The Word being God, was not ignorant that He should undergo birth, Incarnate of a woman for our sakes: He knew that He shall be called Christ Jesus, God the Father afore proclaiming unto us the New Name of His Son which is blessed in the |221 earth 33. And note how He mentions His own Mother who bare His Body. Hence if He knows that He is Very God, she who bare Him after the flesh is called Mother of God, and rightly so: but if He be not God, as some daringly, yea rather wickedly, think: let them deprive the holy Virgin herself of this name, that she be not called Mother of God.
> 32. That the Only-Begotten is called God even when appearing as Man.
Hence if He knows that He is Very God, she who bare Him after the flesh is called Mother of God, and rightly so: but if He be not God, as some daringly, yea rather wickedly, think: let them deprive the holy Virgin herself of this name, that she be not called Mother of God. > 32. That the Only-Begotten is called God even when appearing as Man.
Solomon praying says, And now, O Lord God of Israel, let Thy word be credible which Thou spakest unto Thy servant David: shall God in very deed dwell with men on earth? Observe that he marvels at the Incarnation of the Word, for it seemed a thing incredible: for then did He dwell with men upon the earth when He was made Man. Else how is this anything special or how worthy of marvel, that God should not depart from these things which Himself had created, cherishing them that is, and holding together the things which had been already made, creating those which have not been yet made? But verily it is a special miracle that God made Man should have dwelt on earth with men, according to the promises long before given to the Divine David. For it is written, The Lord sware unto |222 David and will not reject him, Of the fruit of thy belly shall I set upon thy seat. But verily he, albeit he believed that the Almighty God would never deny His Promise, yet did more carefully search out the place itself of the Birth and say, If I go up upon my bed, if I give sleep to mine eyes or slumber to mine eyelids or rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob. At length when he had found out this too through the Spirit, and knew the place of the Birth after the flesh of the Only-Begotten, then did he preach it and say, Lo we heard of it at Ephratah, that is, in Bethlehem, we found it in the fields of the wood. And that in saying Ephratah, he means Bethlehem, the Prophet hath proved, And thou, Bethlehem, house of Ephratah. But note that Him, Whom he believed to have been created 34 as we in Ephratah, he names the God of Jacob, Whose dwelling was in the Tabernacle: for there did the holy Virgin bear Jesus.
Elsewhere too does he call Him the God of Abraham, saying, The princes of the people are gathered together with the God of Abraham. For well-nigh, instructed in the knowledge of things to come, did he see with the eyes of his mind and the illumination of the Holy Ghost, the princes of the people, i. e., the holy Apostles, in the obedience of our Lord Jesus Christ.
Seeing therefore that He is named God of Abraham and God of Jacob, Who is born of a woman, why is not the holy Virgin Mother of God?
> 33. Another.
e. , the holy Apostles, in the obedience of our Lord Jesus Christ. Seeing therefore that He is named God of Abraham and God of Jacob, Who is born of a woman, why is not the holy Virgin Mother of God? > 33. Another.
The Prophet Habaccuc says, O Lord, I have heard Thy hearing and feared, I have thought on Thy works and shuddered. In the midst of the two living creatures shalt Thou be known, in the coming of the times shalt Thou be shewn, while my soul was troubled, shalt Thou in anger remember mercy. God shall come from Teman, the Holy One from mount Paran. How shall He be known in the midst of the two living creatures? for when He had been born of a woman and had |223 lived even unto the time of the Precious Cross, by the grace of God (as saith blessed Paul) did He by His Body taste death for every man. But since He was by Nature God, He rose again unto everlasting life. He therefore is known, Who for us endured the Precious Cross, in the midst of the two living creatures. And Himself says somewhere to the Jews, When ye have lifted up the son of man, then shall ye know that I am. But how, calling Him also God, does he fore-announce that He shall come from Teman and from mount Paran? Teman is interpreted South: for Christ was manifested, not from northern regions, but from the southern Judaea, wherein Bethlehem is.
Since therefore He Who has been named Lord and God, cometh out of the southern Judea, for He was born in Bethlehem, how is not the holy Virgin Mother of God?
> 34. Another.
But how, calling Him also God, does he fore-announce that He shall come from Teman and from mount Paran? Teman is interpreted South: for Christ was manifested, not from northern regions, but from the southern Judaea, wherein Bethlehem is. Since therefore He Who has been named Lord and God, cometh out of the southern Judea, for He was born in Bethlehem, how is not the holy Virgin Mother of God? > 34. Another.
In 35 Genesis it is written, And Jacob was left alone, and there wrestled with him a Man until the morning: but he saw that he was not prevailing against him and he touched the flat of his thigh as he was wrestling with him 36 and said to him, Let me go for the morning ascendeth. But he said, I do not let thee go, except thou bless me. And after more, And He blessed him there: and he called the name of that place, The Face of God: for I saw (he said) God face to face and my life is preserved. And the sun rose when he passed the face of God: and he hailed on his thigh. Mystic is the sense of that which is written, for it appears to hint at the wrestling of the Jews which they used in regard to Christ, well-nigh wrestling with Him, nevertheless they were overcome and will themselves implore His Blessing, if through faith they turn them to Him at the last times. But note this, it was a man who was wrestling, and Jacob called him The Face of God: nor that alone, for he knew that He is God in truth. For I have seen (he said) God face to face and my life is preserved. For |224 Emmanuel is by Nature God, yet is He called also The Face of God: for He is the Image of the Father's Substance: thus did He call Himself to the Jews, saying respecting God the Father, Nor have ye seen His Face and ye have not His Word abiding in you, for Whom He sent, Him ye believe not.
But that Very God is that Man Who was wrestling with Jacob, holy Writ will again give proof, for it says, And the Lord said unto Jacob, Arise, go up to Bethel and dwell there, and make there an Altar to God that appeared unto thee when thou fleddest from the face of Esau thy brother. For returning from Mesopotamia and being then in fear of Esau, he sent over Jabok his children and all his stuff, and he was left alone and there wrestled a man with him.
> 35. Another.
For returning from Mesopotamia and being then in fear of Esau, he sent over Jabok his children and all his stuff, and he was left alone and there wrestled a man with him. > 35. Another.
Blessed Daniel setting forth to us a dread vision says, I was seeing in a night vision, and lo with the clouds of Heaven came as it were the Son of Man and came even unto the Ancient of Days and they brought Him, into His Presence and there was given Him dominion and honour and a kingdom, and all peoples nations and languages shall serve Him: His Power a Power for ever which shall not pass, and His Kingdom shall not be destroyed. Hearest thou how he does not mention that he had seen simply a man, lest Emmanuel should be believed to be one of us and like as we, but as it were the Son of Man? For the Word being by Nature God was made in the likeness of men and was found in fashion as a Man, in order that in the Same might Both be conceived of, neither bare man nor yet the Word apart from manhood and flesh. Yet does he tell that to Him was given the princedom and honour which He ever had; for he says that all peoples nations and languages shall serve Him. Since therefore even when in the human nature the Only-Begotten Word of God hath the creature serving Him and the Princedom of His Father and Himself, and the holy Virgin bare Him after the flesh: how is not the holy Virgin conceived of as Mother of God? |225
> 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.
Saint Paul sets forth to us the Saving Passion, for he saith at one time, By the Grace of God for all tasted He death and also, For I delivered to you in the first place that which I too received, that Christ died for our sins according to the Scriptures and that He was buried and that He rose again the third day: moreover the most wise Peter also saith, Forasmuch as Christ suffered for us in the Flesh. Seeing therefore we believe that One is our Lord Jesus Christ, i. e. God the Word beheld in human form or made man as we, in what manner can we attribute Passion to Him and still hold Him impassible, as God?
The Passion therefore will belong to the Economy, God the Word esteeming as His own the things which pertain to His own Flesh, by reason of the Ineffable Union, and remaining external to suffering as far as pertains to His own Nature, for God is Impassible. And no wonder, since we see that the soul itself of a man, if its body suffer somewhat, remains external to the suffering as far as belongs to its own nature, yet is it not conceived of as external to suffering, in that the body which suffers is its very own: and albeit it be impalpable and simple, yet is that which suffers not foreign to it. Thus will you understand of Christ too the Saviour of all.
But I will make use of examples which may shew us by way of shadow, that the Only-Begotten shared in the suffering as far as belongs to the ownness of His Body, yet remained free from suffering, as God. Almighty God then was bidding the most wise Moses to work miracles, that Israel might believe him that he was sent from God, and that they should be set free from violence: He says, And thou shalt take of the water of the river, and pour it upon the earth, and the water which thou shalt take from the river, shall he blood upon the earth. But we say that the water is an image of life, and that the Son proceeding out of the Father as out of a river, by reason of being of the |226 Same Essence, is by Nature Life, and therefore quickens all things. But when (He says) thou shalt have poured forth the water, it shall be blood upon the earth. Hence, when He was made flesh of the earth, i. e., when He girt Himself with flesh from the earth, then is He said to have suffered death in it like to our death, albeit He is by Nature Life.
But when (He says) thou shalt have poured forth the water, it shall be blood upon the earth. Hence, when He was made flesh of the earth, i. e. , when He girt Himself with flesh from the earth, then is He said to have suffered death in it like to our death, albeit He is by Nature Life.
In Leviticus God intimates that the leper is polluted and impure and therefore bids that he should be put forth of the camp, and that if the disease be healed, he should thus be cleansed. And they shall take for him that is cleansed two clean birds and cedar wood and scarlet wool and hyssop, and the priest shall command and they shall hill one of the birds in an earthen vessel in living water, and the living bird shall he take and shall bathe it in the blood of the bird that was killed in the living water and he shall sprinkle upon him who is cleansed from the leprosy seven times, and he shall be clean. Us there rendereth clean and washeth away the soils of our uncleanness and driveth off the mortality of fleshly desire the Most Precious Blood of Christ and the purification of all-holy Baptism. But note this (for letting alone subtil search into the force of the Scriptures, we will for the present make mention of what helps to the mystery): he compares Christ to two birds 37, not as though there were two sons, but rather one out of two, the Godhead and the manhood, gathered together into union. The birds are clean, for our Lord Jesus Christ did no sin, but the Word was holy, in Godhead and in Manhood: He is likened again to flying things, by reason of His being high above the earth and from above, for Christ is the Man out of Heaven, albeit the holy Virgin bare His Flesh 38. |227 How then is He from above and out of Heaven? God the Word from above and out of the Father, taking flesh from the holy Virgin and manifesting it as His own, as though He had brought it down from above and out of Heaven, said, No man hath ascended up into Heaven, save He That came down from Heaven, the Son of Man: for He ever allotteth to His own Flesh that which is His own, and once united to it is accounted one with it.
Yet see, when the one bird is slain, the other is dipped in his blood, yet died not. And what is this? The Word lived, even though His Flesh died, and He was participant in the Passion, through ownness and union with it. Therefore the Same was living, as God, but like as He made His Body His own, so did He receive into Himself in all ownness the sufferings too of His Body, Himself suffering nought in His own Nature. It is therefore helpful and necessary unto profit that in regard to Christ we should admit the after one manner and another, as belonging to one and the same person, yet should not permit Him to be severed into two sons, albeit the things done be said to be of diverse kind and in no ways harmonizing with one another.
This is what I mean: we say that God the Word is born out of a woman after the flesh, albeit Himself give to all to be born, and call to the birth the things which are not yet |228 born. How then doth the Same both undergo birth and call to being? After one manner and another. For He was born, in that He is conceived of as Man like us, He calleth into being the things that are not, in that He is God by Nature; for it is written of Him, The Little one waxed and grew strong, filled with wisdom and grace, albeit He is by Nature all-Perfect as God, and out of His own Fulness imparteth spiritual gifts to the saints, and is Himself Wisdom and the Giver of grace. How then waxeth the Little one and is filled with wisdom and grace? After one manner and another. For the Same, Man alike and God, makes His own the human, by reason of the union, and is all-Perfect and Giver of wisdom and grace as God.
He is called First-born and Only-Begotten, but if one should examine the force of the words, the First-born will be He Who is First-born among many brethren, the Only-Begotten as Sole, no longer First-born among many brethren. Yet is the Same one and other; how then? After one manner and another. First-born among many brethren by reason of the human nature, the Same again Only-Begotten, as Alone Begotten of the Alone God the Father. He is said to have been sanctified through the Spirit and moreover to sanctify 39 those who come to Him; He was baptized according to the Flesh and was baptizing in the Holy Ghost; how then doth the Same both sanctify and is sanctified, baptizeth and is baptized? After one manner and another; for He is sanctified humanly, and thus is He baptized: He sanctifies Divinely and baptizeth in the Holy Ghost.
Himself raising the dead was raised from the dead, and being Life by Nature is said to quicken. And how again? After one manner and another. For the Same was raised from the dead and is said to be quickened after the Flesh, yet quickens and raises the dead as God. He suffers and does not suffer 40, after one manner and another: for He |229 suffers humanly in the Flesh as Man, He is impassible Divinely as God.
Himself hath adored with us, for Ye worship (He says) what ye know not, we worship what we know: yet is He to be adored also, for to Him every knee boweth: and this again after one manner and another. For He worshippeth as having assumed the nature that payeth worship, He again the Same is worshipped as surpassing the nature that worshippeth in that He is conceived of as God. Yet must we not sever the worship unto man by himself and God by Himself, nor yet as connected with God by equality of dignity, while the Persons are dissevered, do we say that the man is worshipped with Him (for it were replete with the uttermost impiety): but we must worship One Word of God Incarnate and made man, and at the same time believe that the Body united to Him was ensouled with a reasonable soul like ours. For neither did God Almighty bid two first-borns to be worshipped as well by us as by the holy Angels (for One is He Who was brought into the world): and if we look more carefully into the mode of this bringing in, we find it to be the mystery of the Economy with flesh. But He was brought into the world then when He was made Man, albeit He be seen to be in His own Nature most far removed from the earth and be believed to be truly in the Excellence of Godhead: for Other than the elements is their Maker. Therefore above the things which Himself made is He by Nature in that He is God by Nature. Yet is One (as I said before) to be worshipped then too when He is among many brethren: for then is He for that reason called First-born.
One 41 did the blind from the birth when wondrously healed worship: for Jesus (it says) finding him in the temple said, Dost thou believe on the Son of God, and he said, Who is He, Lord, that I might believe on Him? Christ |230 manifesting Himself embodied to him says, Thou had both seen Him and He That speaketh with thee is He. Seest thou how He used the singular number, not permitting God and man to be conceived of separately? yea rather if one were to call Emmanuel man, it signifies not bare man (far from it) but the Word of God united to our nature. As One did the Divine disciples worship Him, when beholding Him wondrously borne on the waters they worshipped saying, Truly 42 Thou art the Son of God.
When therefore Ave say that man is co-worshipped with God, we have brought in a gross severance. For the word, With, except it be said of one by composition, will always full surely persuade us to conceive of two. For like as no one will be said to live with himself nor again to eat with to pray with and to walk with himself (for the with prefixed to the word introduces a declaration of two persons): so if one say that the man is co-worshipped with God, he will without question say two sons and severed one from another: for the plan of union, if it be |231 conceived of in regard to mere equality of dignity or authority, is convicted of being untrue. And this has been shewn by us in many words.
> 37. Against those who say the human befit God the Word by reference only.
Some prate concerning the Economy with flesh of the Only-Begotten and, bringing down to our frail perceptions the Mystery venerable and great and most dear to the Spirits above, whereby also we are saved, pollute the comeliness and beauty of the Truth, whereas they ought, not to try and prop up whatever seems to them right, but rather with subtil and keen eye of the mind to look into the aim of the Sacred Writings and thus to go on the right road, following what the most holy fathers have searched out, who taught by the illuminings of the Holy Ghost, denned for us the Symbol of faith, saying that the God the Word Himself Which was in mode ineffable 43 begotten out of the Essence of the Father, by Whom all things were made which are in Heaven and which are in earth, for us men and for our salvation came down, was made flesh, was made man, suffered, ascended into heaven, will in his season come to judge quick and dead.
But there are certain who deem that they are learned and knowing and are puffed up with pride and swelling, who if they hear these words, mock, and deem that those things which are so rightly said, are mad ravings: while we specially believe that the knowledge of the Truth lay open through the illumination of the Holy Ghost to the holy Fathers. But they, as if they alone could think what is better, deem that not the Only-Begotten Son of God Himself, God the Word Which is out of His Essence, suffered in His own Flesh for us humanly, albeit conceived of as God He have in His own Nature the inability to suffer; but putting as man separately and by himself him that was born of the holy Virgin, and attributing to him to what extent it seems good to them, a kind of glory, they say that he was united to the Word of God the Father. And |232 explaining the mode of the union, they say that there was given him by God equality of dignity or authority and to be called by like name both Christ and Son and Lord. But if the man who is invented by them be said to suffer ought, it must (they say) be referred to God the Word Himself, in that he is connected to Him by equality of worth, while in their severed natures each is what he is.
I will open the force of their opinions, so far as I can, bringing forward instances from the Sacred Writings. Christ hungered, was wearied with the journey, slept, entered into the boat, was stricken with blows by the attendants, was scourged by Pilate, received the spittle of the soldiers, who piercing with the spear His Side, offered vinegar mingled with gall to His Mouth: yea and He tasted death, suffering the Cross and other contumelies of the Jews. All these things they declare to have befallen indeed the man, but to be referred to the Person of the Very Son. But we believe, as in One God the Father Almighty, Maker of all things visible and invisible, so too in One our Lord Jesus Christ His Son. And we refuse to divide Emmanuel into man by himself and into the Word by Himself: but knowing that the Word became truly Man too as we, we say that Himself the Same is God of God, and in human wise Man as we of a woman. And we assert that by reason of the ownness of the flesh He suffered indeed infirmities, yet reserved to His Nature its impassibility, in that He was not Man alone but the Same therewith also God by Nature. And like as the Body was His own, so too the natural and blameless passions of the body and the things which by the frowardness of some were put upon Him.
He suffered without suffering Who did not therefore humble Himself that He might only be like us, but because (as I said before) He had reserved to His Nature superiority to all these things. But if we should say that through conversion or mutation of His own Nature He had passed into the nature of the flesh 44, it would be in all ways |233 necessary for us even against our will to confess that the Hidden and Divine Nature was passible. But if He have remained unchanged albeit He have been made man as we, and it be a property of the Heavenly Nature that It cannot suffer, and the passible body have become His own through the union:----He suffers when the Body suffers, in that it is said to be His own body. He remains Impassible in that it is truly His property to be unable to suffer.
And if Emmanuel have been glorified through suffering, as Himself says when about to suffer for us the Precious Cross, Now is the son of man glorified, why do they not blush, attributing the glory of the Passion to a man having connection only with Him in Equality of dignity? for as they deem, He connected with Himself according to the Will and Good-pleasure of the Father a man only and made him equal to His own glory, and permitted that by like name he should be styled both Christ and Son and God and Lord:----hence neither is the Word truly Incarnate nor was He at all made man. And haply to call the holy doctors of the whole world false and liars, will do no harm? for either let them say, yea rather come forward and prove that the mode of connection which is brought in by |234 them has the force of incarnation and that that is that the Word was made flesh; or if they think that these things are not so, why do they invent for us a mode of unconnected connection, the truth being neglected? whereas it would be fitting that they should say that the Word of God the Father was united to our humanity, for thus in His own flesh is He conceived to have suffered what belongs to man, but so far as pertains to the Nature of the Godhead, He is free from all that disturbs, as God.
And that by speaking of reference 45, which I know not how they invented, they withdraw Emmanuel from His Glory and make Him barely one of the Prophets, and set Him amid the measure of the many, and are full surely caught thus doing, I will prove, giving examples from the Divine Scripture.
There once murmured 46 in the wilderness against Moses and Aaron the people of Israel saying, Would we had died, stricken by the Lord in Egypt when we were sitting at the flesh pots and were eating bread even to fulness. Therefore the most wise Moses says (for it were like that he should reply to men so rashly impatient), But who are we? for neither against us is your murmuring but against God. And in those times even God Almighty used to reign through the holy Prophets over the people of Israel, but they in this too, slack of courage approached the Divine Samuel saying, Lo THOU hast grown old and thy sons walk not in thy ways and now set over us a king which may judge us even as the other nations. The Prophet felt this grievously but Almighty God said, Hear the voice of the people even as they have spoken to thee, for not thee have they rejected but Me they have rejected that I should not reign over them.
And elsewhere too has Christ said to the holy Apostles, He who receiveth you hath received Me: and He promiseth that He will address the merciful before His Tribunal, Come, ye blessed of My Father, receive the kingdom prepared for you from the foundation of the world. And |235 acknowledging as His own their righteous ways towards those to whom they had dealt kindly, He says, In that ye did it to one of these least, to Me did ye it.
Lo in these instances is clearly recognized the mode of reference of what kind it is. The people of Israel were murmuring against Moses and Aaron and the matter had reference to God, yet were Moses and Aaron men as we. In the same way too will you conceive as to the others whereof we have just made mention, yet were some (as I said before) holy men and worthy of admiration, yet men as we. Is it then in this way that the man too who is connected (as they call it) with God the Word, will have reference of his sufferings to Himward? And how will he not now be mere man and apart and nought else? Hence Emmanuel is not truly God, is not Only-Begotten Son, is not God by Nature.
Why then was no one of the rest honoured by God the Word with equality of dignity or of sway, but they contend that this man alone obtained all things equal? specially seeing that God, the Saviour of all men, judgeth not according to the person hut righteous judgement, as Himself maketh mention. Why then doth He co-sit Alone? how will He come as Judge, with Angels waiting on Him? why is He Alone worshipped as well by us as by the spirits above?
But in good truth it is so (says he), for we find that thou also dost the same, for thou confessest that He suffered, in that thou attributest to Him the sufferings of the flesh, albeit thou keepest Him impassible as God.
But we, good sirs, (shall I say) having first united to the Word the human, have to the flesh allotted the sufferings, have kept Him impassible as God: for though He hath become as we, yet are we cognizant of His God-befitting Excellence and of His Supreme Endowments.
Hence first putting the Union as a basis and foundation to the Faith, we confess that He suffered in the flesh, that He remained again superior to suffering in that He possesses Impassibility in His own Nature. But if we are |236 diligent to put apart God and Man, severing the Natures one from another, and then say that in reference only does the Word of God make His own what have befallen His Body; He That is born of the holy Virgin, Emmanuel, which is, interpreted, With us is God, will haply have but the measure of Moses and Aaron.
Thus even though He say through the holy Prophets, My Back have I given to scourges, My Cheeks to blows, My Face I turned not from the shame of spittings, and again, They dug My Hands and My Feet, they told all My Bones, and again, They gave for My meat gall and for My thirst they gave Me to drink vinegar: we shall allot all these things to the Only-Begotten Himself, Who suffered Economically in the flesh according to the Scriptures (for with His wheal were we healed, and Himself hath been weakened because of our sins), yet do we know that He is Impassible by Nature. For if (as I just said) Himself is Man alike and God, with reason do the Sufferings belong to His Manhood, His own as God is it to be conceived of as superior to suffering.
Thus minded shall we be pious and through such right thoughts advancing, we shall attain unto the prize of our high calling in Christ Jesus, through Whom, and with Whom to God the Father be glory with the Holy Ghost unto ages of ages, Amen.
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[Footnotes moved to the end and numbered. Biblical references (in the margins) omitted.]
1. a See Ep. 1 to the Monks, pp. 6 e, 7, 10.
2. b The Latin translation of Marius Mercator here adds (to fill up the sense) de christo, of christ, which is not in the Greek or Syriac.
3. c ἀνθρωπίνως, and so Syr. The Lat. version omits this word.
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[Footnotes moved to the end and numbered. Biblical references (in the margins) omitted. ]
1. a See Ep. 1 to the Monks, pp. 6 e, 7, 10. 2. b The Latin translation of Marius Mercator here adds (to fill up the sense) de christo, of christ, which is not in the Greek or Syriac. 3. c ἀνθρωπίνως, and so Syr. The Lat. version omits this word.
4. d In his first Paschal homily, some fifteen years before (A. D. 414) S. Cyril had quoted this verse and explained it, "For the Saviour having not vet assumed our likeness, was departed far from us, as regards the plan of the Incarnation: since much is the interval between the nature of man and that of God the Word: for of us says one of the saints, I am earth and ashes, of the Being of the Only-Begotten the prophet Isaiah says, who shall declare His Generation? Seasonably therefore on us in our much affliction beamed the Saviour made of a woman after the flesh, in order to save man who is out of woman, and that, loosing him from the bonds of death, He might teach him to say rejoicing, where thy victory death, where thy sting o grave?" Hom. Pasch. i. pp. 4e 5 a.
5. e intentionum = θεωρημάτων.
6. f "He is therefore God who has the angels His own." de recta fide to the Princesses p. 82 a.
7. g I have retained the words, the Lord, on the authority of John of Caesarea (who has preserved us the Greek in his Apology for the Council of Chalcedon; of this John nothing else seems to be known, his Defence exists in Rome in a syriac translation as mentioned by Card. Mai, Nova Bibl. Patr. ii. 415, and anonymously in Greek in ms, both at Venice and at Cairo), and of the syriac translation of these scholia. In the ecumenic Epistle to John, Archbishop of Antioch, the syriac translation has the words. On the other hand in S. Cyril's Apology for his 11th chapter against the Eastern Bishops, p. 194 c, the principal mss., the syriac translation (the manuscript of which is as old as the century after S. Cyril) and Mercator all omit the words, as does Mercator here. In the two citations of these words in the Quod Unus Christus (to be given below), the syriac version likewise omits the words. See also below, p. 226.
8. h The words, yet we do not say that Jesus Christ was mere man, are wanting in the Latin, apparently from omission by homoeoteleuton, but the Syriac has supplied them.
Cyril) and Mercator all omit the words, as does Mercator here. In the two citations of these words in the Quod Unus Christus (to be given below), the syriac version likewise omits the words. See also below, p. 226. 8. h The words, yet we do not say that Jesus Christ was mere man, are wanting in the Latin, apparently from omission by homoeoteleuton, but the Syriac has supplied them.
9. i "Paul somewhere says of the Son of God, Who being in the form of God deemed not the being Equal with God a thing to seize but emptied Himself, taking servant's form and found in fashion as a man. The Word of God therefore hath been made man; He came not into a man like as He was in the Prophets [comp. dial. i. p. 398 c, hom. pasch. x, A.D. 423, p. 159 c] but has been made in truth this which we too are, without only sin. He is therefore God in that He is Word of the Father, and the own of His Essence; man, in that He hath been made flesh as it is written, and put about Him our flesh. The faith respecting our Lord Jesus Christ having this definition, let the words [spoken] of Him be discerned according to the ratio befitting them; and if thou hear, I and the Father are One, view the One Godhead of the Son and of the
Father and conceive of the Son as God out of the Essence of the Father; if again thou hear of Him that He wept and was grieved and was in fear and began to be in sore distress, conceive of Him again as being man along with being also God and attribute to the human nature what is due thereto. For since He took a Body mortal and subject to decay and liable to such like passions, needs does He with the flesh make His own its sufferings, and when it endures them, Himself is said to be enduring them. For thus do we say that He was both crucified and died, the flesh suffering this, not the Word apart and by Himself, for He is Impassible and Immortal. Hence we shall orthodoxly receive what is said, allotting to the Godhead the God-befitting, attributing to the flesh the things spoken of because of it and as it were forth of it through the natural motions that are in us: of which the mind having the perception, gushes up through the tongue the things voicelessly whispered in the depth out of sight." Thes. cap. 24 p. 232 b c d e. Near the close too of his 4th Paschal homily (A. D. 417) S. Cyril says, "The Word makes His own (full rightly) the Suffering (for His was the Body and none other's), seeing that when the Body was scourged, and besides spat on by the all-daring Jews, Himself through the Prophet Isaiah says, My Back I have given to scourges, My cheeks to blows." Hom. Pasch. 4 p. 58 d.
Near the close too of his 4th Paschal homily (A. D. 417) S. Cyril says, "The Word makes His own (full rightly) the Suffering (for His was the Body and none other's), seeing that when the Body was scourged, and besides spat on by the all-daring Jews, Himself through the Prophet Isaiah says, My Back I have given to scourges, My cheeks to blows. " Hom. Pasch. 4 p. 58 d.
10. j "Being therefore the savour of God the Father, He will not be of other Essence than He; but as the scent naturally and essentially issuing forth from flowers, is indicative of the species which begat it, thus the Son too, being as it were a savour of the Father's Essence whence Himself is, makes known Him That begat Him: hence no creature is He, seeing that the Father is not." Thes. cap. 32, p. 274 d.
11. k τὰ ἡνωμένα. substantiae, Lat. αἱ ὑποστάσεις, syr.
12. l The idea that the Ark was a type of Christ's Body is very ancient, see the fragment preserved to us of S. Irenaeus (p.558 O.T.). S. Irenaeus speaks of the pure gold, somewhat similarly, "For as the Ark was gilded with pure gold both within and without, so was the Body of Christ too pure and resplendent: within adorned by the "Word and without kept by the Spirit." [The latter part of the note ought to be cancelled, for S. Irenaeus (as Severus understood him) followed 2 Sam. vi. 1. in the LXX which gives 70,000 as the number which David gathered.]
13. m ἀμώμητον, and so also the Syriac translation; the Latin version gives inrationabile, as though it had read ἀνόητον in place of ἀμώμητον.
14. n The words and he cast it on the ground, omitted in the Latin, are given in the Syriac version.
15. ° See a most interesting chapter on the two miracles mentioned in this and the next section, in S. Cyril's Glaphyra pp. 298 sqq. In the Glaphyra, S. Cyril goes on to speak of the third miracle, the water turned into blood, see below § 30 p. 225. In his second Paschal homily (A.D. 415) S. Cyril speaks of the rod become a serpent, but there likens God's own people to a rod springing up from the earth, but becoming a serpent when it fell away from its lawgiver, and again becoming fair and good (p. 28 fin.).
16. p I have supplied even from the Syriac; καὶ ὅτε ἄνθρωπος being S. Cyril's usual way of stating this.
17. q See a very similar expression in a little treatise of S. Athariasius on the Incarnation, quoted by S. Cyril, de recta fide to the Princesses Arcadia and Marina, p. 48 a c, and in S. Cyril's Defence of his eighth chapter against the strictures of the Eastern Bishops, p. 178 b and c.
18. r The Syriac gives a very similar title, Cogitationes ad fidem aptae.
19. s see de recta fide to the Princesses, p. 71 fin.
Athariasius on the Incarnation, quoted by S. Cyril, de recta fide to the Princesses Arcadia and Marina, p. 48 a c, and in S. Cyril's Defence of his eighth chapter against the strictures of the Eastern Bishops, p. 178 b and c. 18. r The Syriac gives a very similar title, Cogitationes ad fidem aptae. 19. s see de recta fide to the Princesses, p. 71 fin.
20. t of God, of Christ. The word and is omitted in the Latin (and there is great manuscriptal variation in these words of S. Paul). The syriac translation gives, of God and of Christ. In Thes. 287 c, the best manuscript gives, τοῦ θεοῦ πατρὸς τοῦ χριστοῦ; the Cod. Coislin 248 written in the year 1066, has τοῦ θεοῦ καὶ πατρὸς καὶ χριστοῦ: the syriac translation of the Thesaurus curiously has, of God the Father of our Lord Jesus Christ. In the Thesaurus too S. Cyril cites the text to prove that the Son is God.
21. u This title I have introduced from the Syriac The Latin goes straight on.
22. v The Syriac translates as we, for salvatoris, salutaris, saving, or, quickening.
23. x I have added God from the Syriac.
24. y The Syriac reads nomino for nominat, i. e. had run in vain who preach Christ as God to the Gentiles and everywhere call His Mystery Divine.
25. z See S. Cyril's commentary on this verse, on S. John, pp. 165 fin., 166 O.T., and above, p 56.
26. a see above, p. 57 and note x.
27. b obnoxium = ἔνοχον. The syriac translation has, owes the tribute-money: see above p. 53 note t.
28. c The syriac supplies the fresh section-number 26 here; the Latin gives no break.
29. d σχετικὴν the Greek word is retained in the Latin translation. The reasoning is, Christ made Man was thoroughly and essentially united to His own Body: that was a habitation of real union, His inhabitation of our souls is of grace only. See the careful explanation of Col. ii. 9 in p. 35.
30. e The words, but when I depart, I will send Him to you, are omitted, from homoeoteleuton, by the latin; but given in the syriac translation, and are necessary, since S. Cyril's whole argument turns on the word, sent, as used of God, although He fill all things.
31. f See S. Cyril's first Chapter and defence of it against Andrew, above p. 24 note q.
32. g "God therefore is Christ, to whom we reconciled, are reconciled to God (2 Cor. v. 20)." de recta fide to the Princesses p. 67 b.
Cyril's whole argument turns on the word, sent, as used of God, although He fill all things. 31. f See S. Cyril's first Chapter and defence of it against Andrew, above p. 24 note q. 32. g "God therefore is Christ, to whom we reconciled, are reconciled to God (2 Cor. v. 20). " de recta fide to the Princesses p. 67 b.
33. h Either Immanuel, With us is God, or, Jesus, Saviour, are new names, as specially belonging to the time of the Incarnation. S. Cyril elsewhere speaks of each: in his Thesaurus he had said, "Except the Son were God by Nature, He would not have been called, With us is God, which took place when He was born through a woman, assuming likeness with us. Not at all of an angel or of any other generate being is the word, Emmanuel, the invention, but the Father thus named the Son. And the holy Prophet will be our witness, saying of the Divine Offspring, And they shall call His name that new Name which the Lord shall give Him (Isa. lxii. 2 LXX). For a new name verily to the Son is Emmanuel, that is, With us is God. For before His Presence in the world with flesh, He was and was called merely God; after the Birth from the Virgin, no longer merely God, but, with us, i. e. God made man. Since therefore the Father calls His own Son God, let them blush who impiously and unlearnedly say that He was made. For what is by Nature God, is not a creature," cap. 32 p. 303 b c. "This new Name (Jesus) we say has been given to the Word through the Angel's voice." de recta fide to the Emperor, p. 2p d. "Before the times of the Incarnation no one is found naming the Word out of God, Jesus or Christ, unless by foreknowledge that He should be called this in due time when He also was made flesh. A new name therefore to Him is the Name Jesus, when He was made man." de recta fide to the Princesses, p. 120 d. "For a new name to the Word is Jesus, concurrent with the birth of the flesh. And the Prophet's oracle will support us, which says, And they shall call His Name the new name which the Lord shall give Him." Dial. v. 551 d. "For when will any shew that the Word was called Jesus or Christ, save because He was made man? for He is Jesus, because He saves His people, Christ, because anointed for our sakes. Therefore not the Word out of God the Father, as yet bare before the Incarnation, but made in flesh does he call both Jesus and Christ: and of Him questionless does he say that He was yesterday and to-day, The Same too for ever." Hom. Pasch. vii. (A.D. 420) p. 101 b c.
34. i Creatum, made, = γεγενηαένον: the Syriac version gives γεγεννημένον, born.
35. k see above pp. 106, 107.
36. l Thus too the Syriac version, not adding, and the flat of Jacob's thigh was out of joint.
" Hom. Pasch. vii. (A. D. 420) p. 101 b c. 34. i Creatum, made, = γεγενηαένον: the Syriac version gives γεγεννημένον, born. 35. k see above pp. 106, 107. 36. l Thus too the Syriac version, not adding, and the flat of Jacob's thigh was out of joint.
37. m We still possess a long Letter of S. Cyril's to Acacius Bishop of Scythopolis (or Bethshan), illustrating the unity of Godhead and Manhood in Christ, as typified, 1, in the two goats (Lev. xvi. 7 sqq.), whereof one was sacrificed, one went free, yet both were needed to make up the perfect Atonement: 2, in the two birds for the cleansing of the leper, as here. Epp. pp. 121 -132.
38. n See Ecumenic Letter to John archbishop of Antioch, 3 Epp. p. 72, and above p. 44 note e. S. Gregory of Nazianzum, in his famous Letter to Cledonius (Ep. ad Cled. 1) speaks of that Apollinarian error, of which S. Cyril was suspected, in these words, "If any one say that the Flesh hath come down out of Heaven, and is not hence and of us (παρ' ἡμῶν), be he anathema. For that the second Man is out of Heaven, and As is the Heavenly, such too they that are heavenly, and, No one hath gone up into Heaven except He Who came out of Heaven, the Son of Man, and whatever else there is, is to be understood as said, because of the union with the Heavenly (διὰ τῆν πρὸς τὸν οὐράνιον ἕνωσιν)." t.1 p. 740 ed. Par. 1609.
S. Cyril in 7th Paschal homily (A.D. 420, probably almost ten years before his books against Nestorius) had said, " God the Word was born on earth through the holy Virgin, after the flesh, but came down from heaven. How then does He say that the Son of man came down out of Heaven? how again does He say that He will go up where He was before (S. John vi. 62)? Thou seest therefore how drawing in the ineffable concurrence in union unparted and unsevered (ἀδιαστάτῳ τε καὶ ἀδιορίστῳ . . . ἑνότητι), He would have One Christ both before flesh and with flesh confessed by us. Therefore He says that His flesh albeit by nature of earth came down from above and out of Heaven, and will ascend into Heaven too where it was before. For that which is inherent in Him by Nature He puts about His own flesh as being not other than it as regards the Economic union. And we will not because of the utter union of things unlike in their nature, take away the fact that One is properly the Radiance of the Father, the other again the little flesh (τὸ σαρκίον) of earth or perfect man: but even thus distinguishing and in mere ideas (see above p. 78 note z) parting the plan of each, we will draw them in to union again unparted. For the Word was made flesh, according to the holy Evangelist, not turned into flesh." p. 102 b c d. See also de recta fide to the Emperor, p. 36 a b.
78 note z) parting the plan of each, we will draw them in to union again unparted. For the Word was made flesh, according to the holy Evangelist, not turned into flesh. " p. 102 b c d. See also de recta fide to the Emperor, p. 36 a b.
39. o "He sanctifies, being Holy by Nature, as God; He is sanctified with us humanly, when taking the likeness with us (and in this respect I mean He is sanctified albeit having authority over all as God), He is not ashamed to call us brothers." dial. vi. p. 596 e.
40. p "If being God Immortal, He is said to die as man, being; Most High as God He is said to be exalted as man." Thes. cap. 20 p. 196 c. See the very similar words near the end of the Quod Unus, pp. 302-304, and the notes f, g, h.
41. q See this same argument in the treatise de Recta Fide to the Emperor Theodosius p. 31, put forth anew in the little Dialogue De Incarnatione Unigeniti, p. 703: see also above, p. 76.
" Thes. cap. 20 p. 196 c. See the very similar words near the end of the Quod Unus, pp. 302-304, and the notes f, g, h. 41. q See this same argument in the treatise de Recta Fide to the Emperor Theodosius p. 31, put forth anew in the little Dialogue De Incarnatione Unigeniti, p. 703: see also above, p. 76.
42. r S. Cyril's argument on those words in his Thesaurus, against the Arians who denied the Son's Godhead, equally holds here as to its being no mere man apart by himself who was walking on the water. S. Cyril says, "What then will they say who contend against the Truth and follow only their own likings, when they seethe whole choir of the holy Apostles together worshipping the Son as God and saying with an oath that Truly He is the Son of God? for if according to their unlearning He is one of the creatures how is He truly Son of God? for it were impossible that one who has not by nature come forth out of any, and who has not the own (τὸ ἴδιον) of the essence of him who begat him, be truly son. And how if the disciples made a mistake in saying this, was the Saviour silent, albeit He did not disregard them when they made mistakes? and verily to Peter when on one occasion he answered not aright, He says, Get behind Me satan, thou art an offence to Me because thou savourest not God's but man's. But since He was silent, when called truly the Son of God, in that He rebuked them not as mistaken, it is clear that He accepts them as saying aright. Seeing then that the holy Apostles say that He is Son and truly so, and that Christ Himself assents to it, who will endure them who bruit something else?" Thes. cap. 32, pp. 308 d e. "What did the most wise disciples, esteeming Him as Son not as creature? For when stepping on edge of wave, strewing neath His Feet with ineffable might the moist and soon-dissolving nature of the waters, He coursed the wide expanse, and gave the holy disciples an unwonted wonder, and at length of His own will vent with them and sailed in their little skiff, albeit He might most easily, had He willed to do it, have been borne on the waves themselves: they in astonishment and reflecting on that resistless authority, began to worship saying, Truly Thou art Son of God. Will they then, doing this with an oath and saying that He is truly Son of God, be reasonably accused of falsehood and be taken and convicted of aberration from the truth? For if He is not Son, sprung of the Essence of Him Who begat Him, but a creature, gilded with the glory of sonship and having the appellation in mere words, why did they worship Him? why did the initiators and heralds of the Truth call Him Son?" Dial ii. p.437 d e.
43. s inaestimabiliter, put at the beginning of § 28 to translate ἀπορρήτως; the Syriac version too gives unspeakably.
For if He is not Son, sprung of the Essence of Him Who begat Him, but a creature, gilded with the glory of sonship and having the appellation in mere words, why did they worship Him? why did the initiators and heralds of the Truth call Him Son? " Dial ii. p. 437 d e. 43. s inaestimabiliter, put at the beginning of § 28 to translate ἀπορρήτως; the Syriac version too gives unspeakably.
44. t This most carefully guarded language of S. Cyril is not the effect of any necessity arising from controversy with Nestorius, but of a mind from the beginning educated in careful precision of thought and utterance as regards the Mystery of the Incarnation. In his 7th Paschal homily (A.D. 420), after speaking of great agricultural distress in various degrees of severity in different villages in Egypt, S. Cyril points out that it is the due punishment of their sin and speaks of the proneness to pity of the Only-Begotten, and that He is God and Man in One. See a passage quoted from this Homily, above p. 227 note n, and the closing words of the extract, "For the Word was made flesh, as saith the holy Evangelist, not turned into flesh; for he says not this, but called Him flesh, instead of saying in full man." Hom. Pasch. vii. 102 d. And in the Thesaurus, "It was then the aim of the Incarnate Word to shew clearly that He really put about Him flesh and has been made man, not casting away the being God the Word: for it was not possible that the human race should in other way be saved. Yet lest any hearing that He has been made flesh should suppose that the Unchangeable Word of God has been transformed and become ought else than He was from the beginning, needs does He at one time utter words befitting man, at another displays deeds belonging to Godhead alone, in order that both together (τὸ συναμφότερον) may be conceived of.... Sin, as sinless and unknowing to have it Me rightly rejects, but suffers His body and His human nature to suffer what belong to the nature itself, as a proof that He really and truly bears flesh and was made man, according to the Scriptures. But since (as we said above) it behoved Him to be shewn forth as God even in flesh, He works sometimes what belong to God and says to them who see Him, If ye believe not Me, i. e. by reason of looking on a man, yet believe My works, that ye may know and believe that I am in the Father and the Father in Me. Hence the things said and wrought in God-befitting wise shew that the Saviour is God: and again the things said and done humanly shew that He is of a truth man. For this is the force of the mystery." Thes. cap. 24 p. 231 a b c d.
45. u Probably ἀναφορὰ, which S. Cyril uses several times in the Quod Unus est Christus, below pp. 255, 257 &c, and especially on this very subject, p. 259.
46. x See the same illustrations in the treatise Quod Unus est Christus below, p. 259.
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[Page headings]
Christ signifies an anointing or setting apart to some work.
" Thes. cap. 24 p. 231 a b c d. 45. u Probably ἀναφορὰ, which S. Cyril uses several times in the Quod Unus est Christus, below pp. 255, 257 &c, and especially on this very subject, p. 259. 46. x See the same illustrations in the treatise Quod Unus est Christus below, p. 259. ----------------------------------------
[Page headings]
Christ signifies an anointing or setting apart to some work.
186 Christ, Incarnate God, restores us the Holy Ghost.
Emmanuel aided them of old, is with us as God and Man. 187
188 Emmanuel, Christ, Jesus ---- God, with us, anointed, Saviour.
Emmanuel out of Heaven, yet Man. 189
190 The Full made His own the emptiness.
The Word has Two Generations: He our Sacrifice. 191
192 Modes of union: that of the Son God Alone knows.
Closest connection of body and soul, that of Emmanuel higher. 193
194 Types of that Ineffable Union.
Types of that Ineffable Union. 195
196 Ark overlaid within, the Soul, without, the Body.
Christ God by Nature: Godhead cannot be grasped by earth. 197
198 God the Word lowered Himself, not man raised himself.
He humbled, emptied Himself: is in His own glory with flesh. 199
200 Incarnate =born as we yet God. Two sets of
names are His. One, yet natures inconfused. 201
202 Jesus makes His own what belong to His Manhood.
Mercy-seat type of Emmanuel, God and Man. 203
204 Brazen serpent type of Incarnate Son:
on the Father's Throne with Body. Leprous hand. 205
206 Jesus Christ Incarnate Word: spake the Law,
spake to us. Made flesh = God made Man. 207
208 If Emmanuel God as God-dwelt, we too.
: S. Paul says that Christ is God. 209
210 Christ the Great God: in Him our blessed Hope:
S. Paul preached, knows hearts, forgives, Co-sits. 211
212 Christ God: else indwelling and man-worship..
The Son made Man without change. 213
214 The Word has a second Birth, yet changes not.
The Word with His manhood One, in us an indwelling. 215
216 God fills all as He knows: sent, His Divine work for us.
The Son Eternal Offspring of the Father, Mary's Child. 217
218 B. V. bare God, not Godhead apart by Itself.
Soul not born of body, yet the two man: Christ God and man. 219
220 God the Son a Boy and saved us.
God made Man by birth. 221
222 King David's testimony.
Habakkuk's testimony: the Patriarch Jacob's. 223
224 Daniel testifies God in man's likeness.
The Son, Unsuffering, not apart from that which suffers. 225
226 Types of Life dying:
His what befall His Flesh, yet One. 227
228 All His, yet in different mode.
He worships and is worshipped: One. 229
230 One with flesh too. Truly an oath. With intimates two.
Nicene Fathers spake by Holy Ghost: their gainsayers mad. 231
232 The Son's the Body, its passions and sufferings. His Nature
Impassible: Himself Unchanging. 233
234 Union true, relation untenable.
The Word One, suffered in the flesh. Impassible. 235
236 God superior to suffering, suffered in His Manhood.
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