Under the editorial supervision of Philip Schaff, D.D., LL.D., Professor of Church History in the Union Theological Semimary, New York, and Henry Wace, D.D., Principal of King's College, London
Published in 1892 by Philip Schaff, New York: Christian Literature Publishing Co.
There is no absolutely conclusive evidence as to the date of these Discourses, in fact they would appear from the language of ii. 1 to have been issued at intervals. The best judges, however, are agreed in assigning them to the fruitful period of the `third exile.' The Discourses cannot indeed be identified with the lost account of the Arian heresy addressed to certain Egyptian monks (see Introd. to Arian Hist. supra); but the demand for such a treatise may have set Athanasius upon the composition of a more comprehensive refutation of the heresy. It was only at this period (`Blasphemy' of Sirmium, 357) that the doctrinal controversy began to emerge from the mass of personalities and intrigues which had encumbered it for the first generation after the great Council; only now that the various parties were beginning to formulate their position; only now that the great mass of Eastern `Conservatism' was beginning to see the nature of the issue as between the Nicene doctrine and the essential Arianism of its more resolute opponents. The situation seemed to clear, the time had come for gathering up the issues of the combat and striking a decisive blow. To this situation of affairs the treatise before us exactly corresponds. Characteristic of this period is the anxiety to conciliate and win over the so-called semi-Arians (of the type of Basil of Ancyra) who stumbled at the homoousion, but whose fundamental agreement with Athanasius was daily becoming more clear. Accordingly we find that Athanasius pointedly avoids the famous test word in these Discourses [1820] (with the exception of the fourth: see Orat. i. 20, note 5, 58, note 10: it only occurs i. 9, note 12, but see Orat. iv. 9, 12), and even adopts (not as fully adequate de Syn. 53, but as true so far as it goes), the `semi-Arian' formula `like in essence' (Or. i. 21, note 8, 20, 26, iii. 26, he does not use the single compound word homoiousios: see further, Introd. to de Synodis). Although, therefore, demonstrative proof is lacking, there is tolerable certainty as to the date of our Discourses. And their purpose is no less manifest: they are a decisive blow of the kind described above, aimed at the very centre of the question, and calculated to sever the abnormal alliance between conservatives who really thought with Athanasius and men like Valens or Eudoxius, whose real convictions, so far as they had any, were Arian. Moreover they gather up all the threads of controversy against Arianism proper, refute its appeal to Scripture, and leave on record for all time the issues of the great doctrinal contest of the fourth century. They have naturally become, as Montfaucon observes, the mine whence subsequent defenders of the Divinity of our Redeemer have drawn their material. There are doubtless arguments which a modern writer would scarcely adopt (e.g. ii. 63, iii. 65 init., &c.), and the repeated labelling of the Arians as madmen (`fanatics' in this translation), enemies of Christ, disciples of Satan, &c., &c., is at once tedious and by its very frequency unimpressive (see ii. 43 note 8 for Newman's famous list of animal nicknames). But the serious reader will pass sicco pede over such features, and will appreciate `the richness, fulness, and versatility' of the use of Scripture, `the steady grasp of certain primary truths, especially of the Divine Unity and of Christ's real or genuine natural and Divine Sonship (i. 15, ii. 2-5, 22, 23, 73, iii. 62), the keen penetration with which Arian objections are analysed (i. 14, 27, 29, ii. 26, iii. 59), Arian imputations disclaimed, Arian statements old and new, the bolder and the more cautious, compared, Arian evasions pointed out, Arian logic traced to its conclusions, and Arianism shewn to be inconsistent, irreverent' (Bright, Introd. p. lxviii.). Above all, we see in these Discourses what strikes us in all the writings of Athanasius from the de Incarnatione to the end, his firm hold of the Soteriological aspect of the question at issue, of its vital importance to the reality of Redemption and Grace, to the reality of the knowledge of God vouchsafed to sinful man in Christ (ii. 69, 70, cf. i. 35, 49, 50, ii. 67, &c., &c). The Theology and Christology of Athanasius is rooted in the idea of Redemption: our fellowship with God, our adoption as sons of God, would be unaccomplished, had not Christ imparted to us what was His Own to give (i. 12, 16, cf. Harnack, Dogmengesch., 2. 205). Among other points of interest we may observe the anticipatory rejection of the later heresies of Macedonius (i. 48, iii. 24), Nestorius (ii. 8 note 3, &c., and the frequent application of theotokos to the B.M.V. iii. 14, 29, &c.), and Eutyches (ii. 10 note 6, &c.), the emphatic vindication of worship as the exclusive prerogative of Divinity (ii. 23, iii. 32, `we invoke no creature') and of the unique sinless conception of Christ (iii. 33), lastly the cautious and reasonable discussion (iii. 42 sqq.) of our Saviour's human knowledge.
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There is, however, some confusion in early citations, in mss., and in early editions as to the number of `Orations' against the Arians. The confusion is due to the frequent practice of reckoning the Ep. Æg. as the first (or in one or two cases as the fourth; the Basel ms. counts de Incar. c. Ar. as the fifth, and our fourth as the sixth). Montfaucon (Monitum Migne xxvi. p. 10) ascribes this to the arrangement in many mss. by which the Ep. Æg. comes immediately before the `Orations.' Being itself directed against the Arians it has come to be labelled logos protos
The title `Orations' is consecrated by long use, and cannot be displaced, but it is unfortunate as implying, to our ears, oratorical delivery, for which the Discourses were never meant. The original Greek term (logos) is common to these Discourses with the c. Gentes, de Incarnatione, &c., &c.
A full analysis of these Discourses is given by Bishop Kaye (Council of Nicæa, in `Works,' vol. v.); his strictures on Newman's notes are occasionally very just. The Discourses are more concisely analysed by Ceillier (vol. v., pp. 218, sqq.) See also Dorner, Doctr. of Person of Christ, Part I., Div. 3, i. 3. The headings of Newman, prefixed to the `chapters,' will supply the place of an analysis for readers of this volume.
The translation which follows is that of Cardinal Newman, published in 1844 (the year before his secession), in the Oxford `Library of the Fathers.' The copious and elaborate notes and discussions which accompany it have always been acknowledged to be a masterpiece of their illustrious author. The modern reader sits down to study Athanasius, and rises from his task filled with Newman. Like all the work of Newman included in this volume, translation and notes alike have been touched by the present editor with a reverent and a sparing hand. The translation, which shews great care and fidelity, coupled with remarkable ingenuity and close study of characteristic phrases and idioms, has been, with two main exceptions, but little altered. These exceptions are (1) the substitution throughout of `essence' for `substance,' (2) an attempt to remedy the most unfortunate, though not unconsidered, confusion of gennetos and genetos under the single rendering `generate.' A good rendering for the latter word and its cognates is indeed not easy to find (see above, p. 149); but it was felt impossible, even in deference to so great a name, after the note in Lightfoot's Ignatius, to leave the matter as it stood.
With regard to the notes, the historical matter and the abundant cross references have been thoroughly overhauled and in some cases modified without indication of the change. Moreover, some theological notes of minor importance have been expunged to economise space, while for the same reason, mere references have in many cases been reluctantly substituted for the extensive patristic quotations. The notes to Orat. iv., which are less important theologically, have been very much curtailed. With these exceptions, all doctrinal notes proper have been left exactly as they first appeared, even where they maintain views which appear untenable: any additions or explanations by the present editor are enclosed in square brackets, which also in a very few cases denote additional or corrected references made under Dr. Pusey's authority in the reprint of 1877.
It is necessary to apologise to the reader for the hesitation which has been felt in touching, even to this slight extent, the work of John Henry Newman. The only apology which the editor of this volume cares to offer is for having done the little that seemed absolutely needed.
It may be added that the Cardinal published in 1881 (4th ed., 1888) a `free translation' of the first three Discourses, based upon the Oxford translation, but of a totally different kind, amounting to a somewhat highly condensed paraphrase of the original in the luminous English of the Cardinal himself, rather than bound, as the older translation is, to the style of Athanasius. The new rendering includes the de Decretis and the de Synodis; almost all the notes are in a second volume.
The most convenient edition of the Greek text is that of Dr. Bright (Oxford, 1872), with an Introduction on the Life and Writings of Athanasius (rewritten for D.C.B., vol. i., pp. 179 sqq.).
Orat. i. 1-4. Introductory.
i. 5-7. a. The Arian doctrine as represented in the `Thalia.'
i. 8-10. b. Significance of the Controversy.
General Subject of the Discourses: The Sonship of Christ.
i. 11-13. The Divine Sonship: (1) Eternal
i. 14-16. (2) Though real, not like earthly Sonship.
i. 17-21. (3) The true Sonship.
i. 22-29. Objections to the above discussed.
i. 30-34. (4) On the term agenetos
i. 35, 36. (5) On the unchangeableness of the Son.
Orat. i. 37-iii. 58. (6) Discussion of controverted texts.
i. 37-64. Texts bearing on the exaltation of the Son (viz. Phil. ii. 9; Ps. xlv. 7, 8; Heb. i. 4).
(Excursus B. On the Arian formula prin gennethenai ouk en.)
ii. 1-82. b. Texts bearing on the `creation' of the Son (viz. Heb. iii. 2; Acts ii. 36; Prov. viii. 22; the latter occupying §§18-82).
iii. 1-25. g. Texts from the Fourth Gospel on the relation of the Son to the Father.
iii. 26-58. d. Texts bearing more directly on the Incarnation (Matt. xxviii. 18; Joh. iii. 35; Mark xiii. 32, Luke ii. 52, human knowledge, &c., of Christ, §§42-53; Matt. xxvi. 39, &c.).
iii. 58-67. (7) The Divine Sonship in relation to the Divine Will.
2. For what have they discovered in this heresy like to the religious Faith, that they vainly talk as if its supporters said no evil? This in truth is to call even Caiaphas [1827] a Christian, and to reckon the traitor Judas still among the Apostles, and to say that they who asked Barabbas instead of the Saviour did no evil, and to recommend Hymenæus and Alexander as right-minded men, and as if the Apostle slandered them. But neither can a Christian bear to hear this, nor can he consider the man who dared to say it sane in his understanding. For with them for Christ is Arius, as with the Manichees Manichæus; and for Moses and the other saints they have made the discovery of one Sotades [1828] , a man whom even Gentiles laugh at, and of the daughter of Herodias. For of the one has Arius imitated the dissolute and effeminate tone, in writing Thaliæ on his model; and the other he has rivalled in her dance, reeling and frolicking in his blasphemies against the Saviour; till the victims of his heresy lose their wits and go foolish, and change the Name of the Lord of glory into the likeness of the `image of corruptible man [1829] ,' and for Christians come to be called Arians, bearing this badge of their irreligion. For let them not excuse themselves; nor retort their disgrace on those who are not as they, calling Christians after the names of their teachers [1830] , that they themselves may appear to have that Name in the same way. Nor let them make a jest of it, when they feel shame at their disgraceful appellation; rather, if they be ashamed, let them hide their faces, or let them recoil from their own irreligion. For never at any time did Christian people take their title from the Bishops among them, but from the Lord, on whom we rest our faith. Thus, though the blessed Apostles have become our teachers, and have ministered the Saviour's Gospel, yet not from them have we our title, but from Christ we are and are named Christians. But for those who derive the faith which they profess from others, good reason is it they should bear their name, whose property they have become [1831] .
3. Yes surely; while all of us are and are called Christians after Christ, Marcion broached a heresy a long time since and was cast out; and those who continued with him who ejected him remained Christians; but those who followed Marcion were called Christians no more, but henceforth Marcionites. Thus Valentinus also, and Basilides, and Manichæus, and Simon Magus, have imparted their own name to their followers; and some are accosted as Valentinians, or as Basilidians, or as Manichees, or as Simonians; and other, Cataphrygians from Phrygia, and from Novatus Novatians. So too Meletius, when ejected by Peter the Bishop and Martyr, called his party no longer Christians, but Meletians [1832] , and so in consequence when Alexander of blessed memory had cast out Arius, those who remained with Alexander, remained Christians; but those who went out with Arius, left the Saviour's Name to us who were with Alexander, and as to them they were hence-forward denominated Arians. Behold then, after Alexander's death too, those who communicate with his successor Athanasius, and those with whom the said Athanasius communicates, are instances of the same rule; none of them bear his name, nor is he named from them, but all in like manner, and as is usual, are called Christians. For though we have a succession of teachers and become their disciples, yet, because we are taught by them the things of Christ, we both are, and are called, Christians all the same. But those who follow the heretics, though they have innumerable successors in their heresy, yet anyhow bear the name of him who devised it. Thus, though Arius be dead, and many of his party have succeeded him, yet those who think with him, as being known from Arius, are called Arians. And, what is a remarkable evidence of this, those of the Greeks who even at this time come into the Church, on giving up the superstition of idols, take the name, not of their catechists, but of the Saviour, and begin to be called Christians instead of Greeks: while those of them who go off to the heretics, and again all who from the Church change to this heresy, abandon Christ's name, and henceforth are called Arians, as no longer holding Christ's faith, but having inherited Arius's madness.
4. How then can they be Christians, who for Christians are Ario-maniacs [1833] ? or how are they of the Catholic Church, who have shaken off the Apostolical faith, and become authors of fresh evils? who, after abandoning the oracles of divine Scripture, call Arius's Thaliæ a new wisdom? and with reason too, for they are announcing a new heresy. And hence a man may marvel, that, whereas many have written many treatises and abundant homilies upon the Old Testament and the New, yet in none of them is a Thalia found; nay nor among the more respectable of the Gentiles, but among those only who sing such strains over their cups, amid cheers and jokes, when men are merry, that the rest may laugh; till this marvellous Arius, taking no grave pattern, and ignorant even of what is respectable, while he stole largely from other heresies, would be original in the ludicrous, with none but Sotades for his rival. For what beseemed him more, when he would dance forth against the Saviour, than to throw his wretched words of irreligion into dissolute and loose metres? that, while `a man,' as Wisdom says, `is known from the utterance of his word [1834] ,' so from those numbers should be seen the writer's effeminate soul and corruption of thought [1835] . In truth, that crafty one did not escape detection; but, for all his many writhings to and fro, like the serpent, he did but fall into the error of the Pharisees. They, that they might transgress the Law, pretended to be anxious for the words of the Law, and that they might deny the expected and then present Lord, were hypocritical with God's name, and were convicted of blaspheming when they said, `Why dost Thou, being a man, make Thyself God,' and sayest, `I and the Father are one [1836] ?' And so too, this counterfeit and Sotadean Arius, feigns to speak of God, introducing Scripture language [1837] , but is on all sides recognised as godless [1838] Arius, denying the Son, and reckoning Him among the creatures.
Chapter II.--Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always; the Son out of nothing; once He was not; He was not before his generation; He was created; named Wisdom and Word after God's attributes; made that He might make us; one out of many powers of God; alterable; exalted on God's foreknowledge of what He was to be; not very God; but called so as others by participation; foreign in essence from the Father; does not know or see the Father; does not know Himself.
5. Now the commencement of Arius's Thalia and flippancy, effeminate in tune and nature, runs thus:--
`According to faith of God's elect, God's prudent ones,
Holy children, rightly dividing, God's Holy Spirit receiving,
Have I learned this from the partakers of wisdom,
Accomplished, divinely taught, and wise in all things.
Along their track, have I been walking, with like opinions.
I the very famous, the much suffering for God's glory;
And taught of God, I have acquired wisdom and knowledge.'
And the mockeries which he utters in it, repulsive and most irreligious, are such as these [1839] :--`God was not always a Father;' but `once God was alone, and not yet a Father, but afterwards He became a Father.' `The Son was not always;' for, whereas all things were made out of nothing, and all existing creatures and works were made, so the Word of God Himself was `made out of nothing,' and `once He was not,' and `He was not before His origination,' but He as others `had an origin of creation.' `For God,' he says, `was alone, and the Word as yet was not, nor the Wisdom. Then, wishing to form us, thereupon He made a certain one, and named Him Word and Wisdom and Son, that He might form us by means of Him.' Accordingly, he says that there are two wisdoms, first, the attribute co-existent with God, and next, that in this wisdom the Son was originated, and was only named Wisdom and Word as partaking of it. `For Wisdom,' saith he, `by the will of the wise God, had its existence in Wisdom.' In like manner, he says, that there is another Word in God besides the Son, and that the Son again, as partaking of it, is named Word and Son according to grace. And this too is an idea proper to their heresy, as shewn in other works of theirs, that there are many powers; one of which is God's own by nature and eternal; but that Christ, on the other hand, is not the true power of God; but, as others, one of the so-called powers, one of which, namely, the locust and the caterpillar [1840] , is called in Scripture, not merely the power, but the `great power.' The others are many and are like the Son, and of them David speaks in the Psalms, when he says, `The Lord of hosts' or `powers [1841] .' And by nature, as all others, so the Word Himself is alterable, and remains good by His own free will, while He chooseth; when, however, He wills, He can alter as we can, as being of an alterable nature. For `therefore,' saith he, `as foreknowing that He would be good, did God by anticipation bestow on Him this glory, which afterwards, as man, He attained from virtue. Thus in consequence of His works fore-known [1842] , did God bring it to pass that He being such, should come to be.'
6. Moreover he has dared to say, that `the Word is not the very God;' `though He is called God, yet He is not very God,' but `by participation of grace, He, as others, is God only in name.' And, whereas all beings are foreign and different from God in essence, so too is `the Word alien and unlike in all things to the Father's essence and propriety,' but belongs to things originated and created, and is one of these. Afterwards, as though he had succeeded to the devil's recklessness, he has stated in his Thalia, that `even to the Son the Father is invisible,' and `the Word cannot perfectly and exactly either see or know His own Father;' but even what He knows and what He sees, He knows and sees `in proportion to His own measure,' as we also know according to our own power. For the Son, too, he says, not only knows not the Father exactly, for He fails in comprehension [1843] , but `He knows not even His own essence;'--and that `the essences of the Father and the Son and the Holy Ghost, are separate in nature, and estranged, and disconnected, and alien [1844] , and without participation of each other [1845] ;' and, in his own words, `utterly unlike from each other in essence and glory, unto infinity.' Thus as to `likeness of glory and essence,' he says that the Word is entirely diverse from both the Father and the Holy Ghost. With such words hath the irreligious spoken; maintaining that the Son is distinct by Himself, and in no respect partaker of the Father. These are portions of Arius's fables as they occur in that jocose composition.
7. Who is there that hears all this, nay, the tune of the Thalia, but must hate, and justly hate, this Arius jesting on such matters as on a stage [1846] ? who but must regard him, when he pretends to name God and speak of God, but as the serpent counselling the woman? who, on reading what follows in his work, but must discern in his irreligious doctrine that error, into which by his sophistries the serpent in the sequel seduced the woman? who at such blasphemies is not transported? `The heaven,' as the Prophet says, `was astonished, and the earth shuddered [1847] ' at the transgression of the Law. But the sun, with greater horror, impatient of the bodily contumelies, which the common Lord of all voluntarily endured for us, turned away, and recalling his rays made that day sunless. And shall not all human kind at Arius's blasphemies be struck speechless, and stop their ears, and shut their eyes, to escape hearing them or seeing their author? Rather, will not the Lord Himself have reason to denounce men so irreligious, nay, so unthankful, in the words which He has already uttered by the prophet Hosea, `Woe unto them, for they have fled from Me; destruction upon them, for they have transgressed against Me; though I have redeemed them, yet they have spoken lies against Me [1848] .' And soon after, `They imagine mischief against Me; they turn away to nothing [1849] .' For to turn away from the Word of God, which is, and to fashion to themselves one that is not, is to fall to what is nothing. For this was why the Ecumenical [1850] Council, when Arius thus spoke, cast him from the Church, and anathematized him, as impatient of such irreligion. And ever since has Arius's error been reckoned for a heresy more than ordinary, being known as Christ's foe, and harbinger [1851] of Antichrist. Though then so great a condemnation be itself of special weight to make men flee from that irreligious heresy [1852] , as I said above, yet since certain persons called Christian, either in ignorance or pretence, think it, as I then said, little different from the Truth, and call its professors Christians; proceed we to put some questions to them, according to our powers, thereby to expose the unscrupulousness of the heresy. Perhaps, when thus caught, they will be silenced, and flee from it, as from the sight of a serpent.
Chapter III.--The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Catholic doctrine, that the Son is proper to the Father's substance, and eternal. Restatement of Arianism in contrast, that He is a creature with a beginning: the controversy comes to this issue, whether one whom we are to believe in as God, can be so in name only, and is merely a creature. What pretence then for being indifferent in the controversy? The Arians rely on state patronage, and dare not avow their tenets.
8. If then the use of certain phrases of divine Scripture changes, in their opinion, the blasphemy of the Thalia into reverent language, of course they ought also to deny Christ with the present Jews, when they see how they study the Law and the Prophets; perhaps too they will deny the Law [1853] and the Prophets like Manichees [1854] , because the latter read some portions of the Gospels. If such bewilderment and empty speaking be from ignorance, Scripture will teach them, that the devil, the author of heresies, because of the ill savour which attaches to evil, borrows Scripture language, as a cloak wherewith to sow the ground with his own poison also, and to seduce the simple. Thus he deceived Eve; thus he framed former heresies; thus he persuaded Arius at this time to make a show of speaking against those former ones, that he might introduce his own without observation. And yet, after all, the man of craft did not escape. For being irreligious towards the Word of God, he lost his all at once [1855] , and betrayed to all men his ignorance of other heresies too [1856] ; and having not a particle of truth in his belief, does but pretend to it. For how can he speak truth concerning the Father, who denies the Son, that reveals concerning Him? or how can he be orthodox concerning the Spirit, while he speaks profanely of the Word that supplies the Spirit? and who will trust him concerning the Resurrection, denying, as he does, Christ for us the first-begotten from the dead? and how shall he not err in respect to His incarnate presence, who is simply ignorant of the Son's genuine and true generation from the Father? For thus, the former Jews also, denying the Word, and saying, `We have no king but Cæsar [1857] ,' were forthwith stripped of all they had, and forfeited the light of the Lamp, the odour of ointment, knowledge of prophecy, and the Truth itself; till now they understand nothing, but are walking as in darkness. For who was ever yet a hearer of such a doctrine [1858] ? or whence or from whom did the abettors and hirelings [1859] of the heresy gain it? who thus expounded to them when they were at school [1860] ? who told them, `Abandon the worship of the creation, and then draw near and worship a creature and a work [1861] ?' But if they themselves own that they have heard it now for the first time, how can they deny that this heresy is foreign, and not from our fathers [1862] ? But what is not from our fathers, but has come to light in this day, how can it be but that of which the blessed Paul [1863] has foretold, that `in the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, in the hypocrisy of liars; cauterized in their own conscience, and turning from the truth [1864] ?'
9. For, behold, we take divine Scripture, and thence discourse with freedom of the religious Faith, and set it up as a light upon its candlestick, saying:--Very Son of the Father, natural and genuine, proper to His essence, Wisdom Only-begotten, and Very and Only Word of God is He; not a creature or work, but an offspring proper to the Father's essence. Wherefore He is very God, existing one [1865] in essence with the very Father; while other beings, to whom He said, `I said ye are Gods [1866] ,' had this grace from the Father, only by participation [1867] of the Word, through the Spirit. For He is the expression of the Father's Person, and Light from Light, and Power, and very Image of the Father's essence. For this too the Lord has said, `He that hath seen Me, hath seen the Father [1868] .' And He ever was and is and never was not. For the Father being everlasting, His Word and His Wisdom must be everlasting [1869] . On the other hand, what have these persons to shew us from the infamous Thalia? Or, first of all, let them read it themselves, and copy the tone of the writer; at least the mockery which they will encounter from others may instruct them how low they have fallen; and then let them proceed to explain themselves. For what can they say from it, but that `God was not always a Father, but became so afterwards; the Son was not always, for He was not before His generation; He is not from the Father, but He, as others, has come into subsistence out of nothing; He is not proper to the Father's essence, for He is a creature and work?' And `Christ is not very God, but He, as others, was made God by participation; the Son has not exact knowledge of the Father, nor does the Word see the Father perfectly; and neither exactly understands nor knows the Father. He is not the very and only Word of the Father, but is in name only called Word and Wisdom, and is called by grace Son and Power. He is not unalterable, as the Father is, but alterable in nature, as the creatures, and He comes short of apprehending the perfect knowledge of the Father.' Wonderful this heresy, not plausible even, but making speculations against Him that is, that He be not, and everywhere putting forward blasphemy for reverent language! Were any one, after inquiring into both sides, to be asked, whether of the two he would follow in faith, or whether of the two spoke fitly of God,--or rather let them say themselves, these abettors of irreligion, what, if a man be asked concerning God (for `the Word was God'), it were fit to answer [1870] . For from this one question the whole case on both sides may be determined, what is fitting to say,--He was, or He was not; always, or before His birth; eternal, or from this and from then; true, or by adoption, and from participation and in idea [1871] ; to call Him one of things originated, or to unite Him to the Father; to consider Him unlike the Father in essence, or like and proper to Him; a creature, or Him through whom the creatures were originated; that He is the Father's Word, or that there is another word beside Him, and that by this other He was originated, and by another wisdom; and that He is only named Wisdom and Word, and is become a partaker of this wisdom, and second to it?
10. Which of the two theologies sets forth our Lord Jesus Christ as God and Son of the Father, this which you vomited forth, or that which we have spoken and maintain from the Scriptures? If the Saviour be not God, nor Word, nor Son, you shall have leave to say what you will, and so shall the Gentiles, and the present Jews. But if He be Word of the Father and true Son, and God from God, and `over all blessed for ever [1872] ,' is it not becoming to obliterate and blot out those other phrases and that Arian Thalia, as but a pattern of evil, a store of all irreligion, into which, whoso falls, `knoweth not that giants perish with her, and reacheth the depths of Hades [1873] ?' This they know themselves, and in their craft they conceal it, not having the courage to speak out, but uttering something else [1874] . For if they speak, a condemnation will follow; and if they be suspected, proofs from Scripture will be cast [1875] at them from every side. Wherefore, in their craft, as children of this world, after feeding their so-called lamp from the wild olive, and fearing lest it should soon be quenched (for it is said, `the light of the wicked shall be put out [1876] ,') they hide it under the bushel [1877] of their hypocrisy, and make a different profession, and boast of patronage of friends and authority of Constantius, that what with their hypocrisy and their professions, those who come to them may be kept from seeing how foul their heresy is. Is it not detestable even in this, that it dares not speak out, but is kept hid by its own friends, and fostered as serpents are? for from what sources have they got together these words? or from whom have they received what they venture to say [1878] ? Not any one man can they specify who has supplied it. For who is there in all mankind, Greek or Barbarian, who ventures to rank among creatures One whom he confesses the while to be God and says, that He was not till He was made? or who is there, who to the God in whom he has put faith, refuses to give credit, when He says, `This is My beloved Son [1879] ,' on the pretence that He is not a Son, but a creature? rather, such madness would rouse an universal indignation. Nor does Scripture afford them any pretext; for it has been often shewn, and it shall be shewn now, that their doctrine is alien to the divine oracles. Therefore, since all that remains is to say that from the devil came their mania (for of such opinions he alone is sower [1880] ), proceed we to resist him--for with him is our real conflict, and they are but instruments;--that, the Lord aiding us, and the enemy, as he is wont, being overcome with arguments, they may be put to shame, when they see him without resource who sowed this heresy in them, and may learn, though late, that, as being Arians, they are not Christians.
Chapter IV.--That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the `eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, `Once the Son was not,' its supporters not daring to speak of `a time when the Son was not.'
11. At his suggestion then ye have maintained and ye think, that `there was once when the Son was not;' this is the first cloke of your views of doctrine which has to be stripped off. Say then what was once when the Son was not, O slanderous and irreligious men [1881] ? If ye say the Father, your blasphemy is but greater; for it is impious to say that He was `once,' or to signify Him by the word `once.' For He is ever, and is now, and as the Son is, so is He, and is Himself He that is, and Father of the Son. But if ye say that the Son was once, when He Himself was not, the answer is foolish and unmeaning. For how could He both be and not be? In this difficulty, you can but answer, that there was a time when the Word was not; for your very adverb `once' naturally signifies this. And your other, `The Son was not before His generation,' is equivalent to saying, `There was once when He was not,' for both the one and the other signify that there is a time before the Word. Whence then this your discovery? Why do ye, as `the heathen, rage, and imagine vain phrases against the Lord [1882] and against His Christ?' for no holy Scripture has used such language of the Saviour, but rather `always' and `eternal' and `coexistent always with the Father.' For, `In the beginning was the Word, and the Word was with God, and the Word was God [1883] .' And in the Apocalypse he thus speaks [1884] ; `Who is and who was and who is to come.' Now who can rob `who is' and `who was' of eternity? This too in confutation of the Jews hath Paul written in his Epistle to the Romans, `Of whom as concerning the flesh is Christ, who is over all, God blessed for ever [1885] ;' while silencing the Greeks, he has said, `The visible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead [1886] ;' and what the Power of God is, he teaches us elsewhere himself, `Christ the Power of God and the Wisdom of God [1887] .' Surely in these words he does not designate the Father, as ye often whisper one to another, affirming that the Father is `His eternal power.' This is not so; for he says not, `God Himself is the power,' but `His is the power.' Very plain is it to all that `His' is not `He;' yet not something alien but rather proper to Him. Study too the context and `turn to the Lord;' now `the Lord is that Spirit [1888] ;'and you will see that it is the Son who is signified.
12. For after making mention of the creation, he naturally speaks of the Framer's Power as seen in it, which Power, I say, is the Word of God, by whom all things have been made. If indeed the creation is sufficient of itself alone, without the Son, to make God known, see that you fall not, from thinking that without the Son it has come to be. But if through the Son it has come to be, and `in Him all things consist [1889] ,' it must follow that he who contemplates the creation rightly, is contemplating also the Word who framed it, and through Him begins to apprehend the Father [1890] . And if, as the Saviour also says, `No one knoweth the Father, save the Son, and he to whom the Son shall reveal Him [1891] ,' and if on Philip's asking, `Shew us the Father,' He said not, `Behold the creation,' but, `He that hath seen Me, hath seen the Father [1892] ,' reasonably doth Paul,--while accusing the Greeks of contemplating the harmony and order of the creation without reflecting on the Framing Word within it (for the creatures witness to their own Framer) so as through the creation to apprehend the true God, and abandon their worship of it,--reasonably hath he said, `His Eternal Power and Godhead [1893] ,' thereby signifying the Son. And where the sacred writers say, `Who exists before the ages,' and `By whom He made the ages [1894] ,' they thereby as clearly preach the eternal and everlasting being of the Son, even while they are designating God Himself. Thus, if Isaiah says, `The Everlasting God, the Creator of the ends of the earth [1895] ;' and Susanna said, `O Everlasting God [1896] ;' and Baruch wrote, `I will cry unto the Everlasting in my days,' and shortly after, `My hope is in the Everlasting, that He will save you, and joy is come unto me from the Holy One [1897] ;' yet forasmuch as the Apostle, writing to the Hebrews, says, `Who being the radiance of His glory and the Expression of His Person [1898] ;' and David too in the eighty-ninth Psalm, `And the brightness of the Lord be upon us,' and, `In Thy Light shall we see Light [1899] ,' who has so little sense as to doubt of the eternity of the Son [1900] ? for when did man see light without the brightness of its radiance, that he may say of the Son, `There was once, when He was not,' or `Before His generation He was not.' And the words addressed to the Son in the hundred and forty-fourth Psalm, `Thy kingdom is a kingdom of all ages [1901] ,' forbid any one to imagine any interval at all in which the Word did not exist. For if every interval in the ages is measured, and of all the ages the Word is King and Maker, therefore, whereas no interval at all exists prior to Him [1902] , it were madness to say, `There was once when the Everlasting was not,' and `From nothing is the Son.' And whereas the Lord Himself says, `I am the Truth [1903] ,' not `I became the Truth;' but always, `I am,--I am the Shepherd,--I am the Light,'--and again, `Call ye Me not, Lord and Master? and ye call Me well, for so I am,' who, hearing such language from God, and the Wisdom, and Word of the Father, speaking of Himself, will any longer hesitate about the truth, and not forthwith believe that in the phrase `I am,' is signified that the Son is eternal and without beginning?
13. It is plain then from the above that the Scriptures declare the Son's eternity; it is equally plain from what follows that the Arian phrases `He was not,' and `before' and `when,' are in the same Scriptures predicated of creatures. Moses, for instance, in his account of the generation of our system, says, `And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground [1904] .' And in Deuteronomy, `When the Most High divided to the nations [1905] .' And the Lord said in His own Person, `If ye loved Me, ye would rejoice because I said, I go unto the Father, for My Father is greater than I. And now I have told you before it come to pass, that when it is come to pass, ye might believe [1906] .' And concerning the creation He says by Solomon, `Or ever the earth was, when there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth [1907] .' And, `Before Abraham was, I am [1908] .' And concerning Jeremiah He says, `Before I formed thee in the womb, I knew thee [1909] .' And David in the Psalm says, `Before the mountains were brought forth, or ever the earth and the world were made, Thou art, God from everlasting and world without end [1910] .' And in Daniel, `Susanna cried out with a loud voice and said, O everlasting God, that knowest the secrets, and knowest all things before they be [1911] .' Thus it appears that the phrases `once was not,' and `before it came to be,' and `when,' and the like, belong to things originate and creatures, which come out of nothing, but are alien to the Word. But if such terms are used in Scripture of things originate, but `ever' of the Word, it follows, O ye enemies of God, that the Son did not come out of nothing, nor is in the number of originated things at all, but is the Father's Image and Word eternal, never having not been, but being ever, as the eternal Radiance [1912] of a Light which is eternal. Why imagine then times before the Son? or wherefore blaspheme the Word as after times, by whom even the ages were made? for how did time or age at all subsist when the Word, as you say, had not appeared, `through' whom `all things have been made and without' whom `not one thing was made [1913] ?' Or why, when you mean time, do you not plainly say, `a time was when the Word was not?' But while you drop the word `time' to deceive the simple, you do not at all conceal your own feeling, nor, even if you did, could you escape discovery. For you still simply mean times, when you say, `There was when He was not,' and `He was not before His generation.'
Chapter V.--Subject Continued. Objection, that the Son's eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, as a second proof of His eternity. The word Son is introduced in a secondary, but is to be understood in real sense. Since all things partake of the Father in partaking of the Son, He is the whole participation of the Father, that is, He is the Son by nature; for to be wholly participated is to beget.
14. When these points are thus proved, their profaneness goes further. `If there never was, when the Son was not,' say they, `but He is eternal, and coexists with the Father, you call Him no more the Father's Son, but brother [1914] .' O insensate and contentious! For if we said only that He was eternally with the Father, and not His Son, their pretended scruple would have some plausibility; but if, while we say that He is eternal, we also confess Him to be Son from the Father, how can He that is begotten be considered brother of Him who begets? And if our faith is in Father and Son, what brotherhood is there between them? and how can the Word be called brother of Him whose Word He is? This is not an objection of men really ignorant, for they comprehend how the truth lies; but it is a Jewish pretence, and that from those who, in Solomon's words, `through desire separate themselves [1915] ' from the truth. For the Father and the Son were not generated from some pre-existing origin [1916] , that we may account Them brothers, but the Father is the Origin of the Son and begat Him; and the Father is Father, and not born the Son of any; and the Son is Son, and not brother. Further, if He is called the eternal offspring [1917] of the Father, He is rightly so called. For never was the essence of the Father imperfect, that what is proper to it should be added afterwards [1918] ; nor, as man from man, has the Son been begotten, so as to be later than His Father's existence, but He is God's offspring, and as being proper Son of God, who is ever, He exists eternally. For, whereas it is proper to men to beget in time, from the imperfection of their nature [1919] , God's offspring is eternal, for His nature is ever perfect [1920] . If then He is not a Son, but a work made out of nothing, they have but to prove it; and then they are at liberty, as if imagining about a creature, to cry out, `There was once when He was not;' for things which are originated were not, and have come to be. But if He is Son, as the Father says, and the Scriptures proclaim, and `Son' is nothing else than what is generated from the Father; and what is generated from the Father is His Word, and Wisdom, and Radiance; what is to be said but that, in maintaining `Once the Son was not,' they rob God of His Word, like plunderers, and openly predicate of Him that He was once without His proper Word and Wisdom, and that the Light was once without radiance, and the Fountain was once barren and dry [1921] ? For though they pretend alarm at the name of time, because of those who reproach them with it, and say, that He was before times, yet whereas they assign certain intervals, in which they imagine He was not, they are most irreligious still, as equally suggesting times, and imputing to God an absence of Reason [1922] .
15. But if on the other hand, while they acknowledge with us the name of `Son,' from an unwillingness to be publicly and generally condemned, they deny that the Son is the proper offspring of the Father's essence, on the ground that this must imply parts and divisions [1923] ; what is this but to deny that He is very Son, and only in name to call Him Son at all? And is it not a grievous error, to have material thoughts about what is immaterial, and because of the weakness of their proper nature to deny what is natural and proper to the Father? It does but remain, that they should deny Him also, because they understand not how God is [1924] , and what the Father is, now that, foolish men, they measure by themselves the Offspring of the Father. And persons in such a state of mind as to consider that there cannot be a Son of God, demand our pity; but they must be interrogated and exposed for the chance of bringing them to their senses. If then, as you say, `the Son is from nothing,' and `was not before His generation,' He, of course, as well as others, must be called Son and God and Wisdom only by participation; for thus all other creatures consist, and by sanctification are glorified. You have to tell us then, of what He is partaker [1925] . All other things partake of the Spirit, but He, according to you, of what is He partaker? of the Spirit? Nay, rather the Spirit Himself takes from the Son, as He Himself says; and it is not reasonable to say that the latter is sanctified by the former. Therefore it is the Father that He partakes; for this only remains to say. But this, which is participated, what is it or whence [1926] ? If it be something external provided by the Father, He will not now be partaker of the Father, but of what is external to Him; and no longer will He be even second after the Father, since He has before Him this other; nor can He be called Son of the Father, but of that, as partaking which He has been called Son and God. And if this be unseemly and irreligious, when the Father says, `This is My Beloved Son [1927] ,' and when the Son says that God is His own Father, it follows that what is partaken is not external, but from the essence of the Father. And as to this again, if it be other than the essence of the Son, an equal extravagance will meet us; there being in that case something between this that is from the Father and the essence of the Son, whatever that be [1928] .
16. Such thoughts then being evidently unseemly and untrue, we are driven to say that what is from the essence of the Father, and proper to Him, is entirely the Son; for it is all one to say that God is wholly participated, and that He begets; and what does begetting signify but a Son? And thus of the Son Himself, all things partake according to the grace of the Spirit coming from Him [1929] ; and this shews that the Son Himself partakes of nothing, but what is partaken from the Father, is the Son; for, as partaking of the Son Himself, we are said to partake of God; and this is what Peter said `that ye may be partakers in a divine nature [1930] ;' as says too the Apostle, `Know ye not, that ye are a temple of God?' and, `We are the temple of a living God [1931] .' And beholding the Son, we see the Father; for the thought [1932] and comprehension of the Son, is knowledge concerning the Father, because He is His proper offspring from His essence. And since to be partaken no one of us would ever call affection or division of God's essence (for it has been shewn and acknowledged that God is participated, and to be participated is the same thing as to beget); therefore that which is begotten is neither affection nor division of that blessed essence. Hence it is not incredible that God should have a Son, the Offspring of His own essence; nor do we imply affection or division of God's essence, when we speak of `Son' and `Offspring;' but rather, as acknowledging the genuine, and true, and Only-begotten of God, so we believe. If then, as we have stated and are shewing, what is the Offspring of the Father's essence be the Son, we cannot hesitate, rather we must be certain, that the same [1933] is the Wisdom and Word of the Father, in and through whom He creates and makes all things; and His Brightness too, in whom He enlightens all things, and is revealed to whom He will; and His Expression and Image also, in whom He is contemplated and known, wherefore `He and His Father are one [1934] ,' and whoso looketh on Him looketh on the Father; and the Christ, in whom all things are redeemed, and the new creation wrought afresh. And on the other hand, the Son being such Offspring, it is not fitting, rather it is full of peril, to say, that He is a work out of nothing, or that He was not before His generation. For he who thus speaks of that which is proper to the Father's essence, already blasphemes the Father Himself [1935] ; since he really thinks of Him what he falsely imagines of His offspring.
Chapter VI.--Subject Continued. Third proof of the Son's eternity, viz. from other titles indicative of His coessentiality; as the Creator; One of the Blessed Trinity; as Wisdom; as Word; as Image. If the Son is a perfect Image of the Father, why is He not a Father also? because God, being perfect, is not the origin of a race. Only the Father a Father because the Only Father, only the Son a Son because the Only Son. Men are not really fathers and really sons, but shadows of the True. The Son does not become a Father, because He has received from the Father to be immutable and ever the same.
17. This is of itself a sufficient refutation of the Arian heresy; however, its heterodoxy will appear also from the following:--If God be Maker and Creator, and create His works through the Son, and we cannot regard things which come to be, except as being through the Word, is it not blasphemous, God being Maker, to say, that His Framing Word and His Wisdom once was not? it is the same as saying, that God is not Maker, if He had not His proper Framing Word which is from Him, but that that by which He frames, accrues to Him from without [1936] , and is alien from Him, and unlike in essence. Next, let them tell us this,--or rather learn from it how irreligious they are in saying, `Once He was not,' and, `He was not before His generation;'--for if the Word is not with the Father from everlasting, the Triad is not everlasting; but a Monad was first, and afterwards by addition it became a Triad; and so as time went on, it seems what we know concerning God grew and took shape [1937] . And further, if the Son is not proper offspring of the Father's essence, but of nothing has come to be, then of nothing the Triad consists, and once there was not a Triad, but a Monad; and a Triad once with deficiency, and then complete; deficient, before the Son was originated, complete when He had come to be; and henceforth a thing originated is reckoned with the Creator, and what once was not has divine worship and glory with Him who was ever [1938] . Nay, what is more serious still, the Triad is discovered to be unlike Itself, consisting of strange and alien natures and essences. And this, in other words, is saying, that the Triad has an originated consistence. What sort of a religion then is this, which is not even like itself, but is in process of completion as time goes on, and is now not thus, and then again thus? For probably it will receive some fresh accession, and so on without limit, since at first and at starting it took its consistence by way of accessions. And so undoubtedly it may decrease on the contrary, for what is added plainly admits of being subtracted.
18. But this is not so: perish the thought; the Triad is not originated; but there is an eternal and one Godhead in a Triad, and there is one Glory of the Holy Triad. And you presume to divide it into different natures; the Father being eternal, yet you say of the Word which is seated by Him, `Once He was not;' and, whereas the Son is seated by the Father, yet you think to place Him far from Him. The Triad is Creator and Framer, and you fear not to degrade It to things which are from nothing; you scruple not to equal servile beings to the nobility of the Triad, and to rank the King, the Lord of Sabaoth with subjects [1939] . Cease this confusion of things unassociable, or rather of things which are not with Him who is. Such statements do not glorify and honour the Lord, but the reverse; for he who dishonours the Son, dishonours also the Father. For if the doctrine of God is now perfect in a Triad, and this is the true and only Religion, and this is the good and the truth, it must have been always so, unless the good and the truth be something that came after, and the doctrine of God is completed by additions. I say, it must have been eternally so; but if not eternally, not so at present either, but at present so, as you suppose it was from the beginning,--I mean, not a Triad now. But such heretics no Christian would bear; it belongs to Greeks, to introduce an originated Triad, and to level It with things originate; for these do admit of deficiencies and additions; but the faith of Christians acknowledges the blessed Triad as unalterable and perfect and ever what It was, neither adding to It what is more, nor imputing to It any loss (for both ideas are irreligious), and therefore it dissociates It from all things generated, and it guards as indivisible and worships the unity of the Godhead Itself; and shuns the Arian blasphemies, and confesses and acknowledges that the Son was ever; for He is eternal, as is the Father, of whom He is the Eternal Word,--to which subject let us now return again.
19. If God be, and be called, the Fountain of wisdom and life--as He says by Jeremiah, `They have forsaken Me the Fountain of living waters [1940] ;' and again, `A glorious high throne from the beginning, is the place of our sanctuary; O Lord, the Hope of Israel, all that forsake Thee shall be ashamed, and they that depart from Me shall be written in the earth, because they have forsaken the Lord, the Fountain of living waters [1941] ;' and in the book of Baruch it is written, `Thou hast forsaken the Fountain of wisdom [1942] ,'--this implies that life and wisdom are not foreign to the Essence of the Fountain, but are proper to It, nor were at any time without existence, but were always. Now the Son is all this, who says, `I am the Life [1943] ,' and, `I Wisdom dwell with prudence [1944] .' Is it not then irreligious to say, `Once the Son was not?' for it is all one with saying, `Once the Fountain was dry, destitute of Life and Wisdom.' But a fountain it would then cease to be; for what begetteth not from itself, is not a fountain [1945] . What a load of extravagance! for God promises that those who do His will shall be as a fountain which the water fails not, saying by Isaiah the prophet, `And the Lord shall satisfy thy soul in drought, and make thy bones fat; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [1946] .' And yet these, whereas God is called and is a Fountain of wisdom, dare to insult Him as barren and void of His proper Wisdom. But their doctrine is false; truth witnessing that God is the eternal Fountain of His proper Wisdom; and, if the Fountain be eternal, the Wisdom also must needs be eternal. For in It were all things made, as David says in the Psalm, `In Wisdom hast Thou made them all [1947] ;' and Solomon says, `The Lord by Wisdom hath formed the earth, by understanding hath He established the heavens [1948] .' And this Wisdom is the Word, and by Him, as John says, `all things were made,' and `without Him was made not one thing [1949] .' And this Word is Christ; for `there is One God, the Father, from whom are all things, and we for Him; and One Lord Jesus Christ, through whom are all things, and we through Him [1950] .' And if all things are through Him, He Himself is not to be reckoned with that `all.' For he who dares [1951] to call Him, through whom are things, one of that `all,' surely will have like speculations concerning God, from whom are all. But if he shrinks from this as unseemly, and excludes God from that all, it is but consistent that he should also exclude from that all the Only-Begotten Son, as being proper to the Father's essence. And, if He be not one of the all [1952] , it is sin to say concerning Him, `He was not,' and `He was not before His generation.' Such words may be used of the creatures; but as to the Son, He is such as the Father is, of whose essence He is proper Offspring, Word, and Wisdom [1953] . For this is proper to the Son, as regards the Father, and this shews that the Father is proper to the Son; that we may neither say that God was ever without Word [1954] , nor that the Son was non-existent. For wherefore a Son, if not from Him? or wherefore Word and Wisdom, if not ever proper to Him?
20. When then was God without that which is proper to Him? or how can a man consider that which is proper, as foreign and alien in essence? for other things, according to the nature of things originate, are without likeness in essence with the Maker; but are external to Him, made by the Word at His grace and will, and thus admit of ceasing to be, if it so pleases Him who made them [1955] ; for such is the nature of things originate [1956] . But as to what is proper to the Father's essence (for this we have already found to be the Son), what daring is it in irreligion to say that `This comes from nothing,' and that `It was not before generation,' but was adventitious [1957] , and can at some time cease to be again? Let a person only dwell upon this thought, and he will discern how the perfection and the plenitude of the Father's essence is impaired by this heresy; however, he will see its unseemliness still more clearly, if he considers that the Son is the Image and Radiance of the Father, and Expression, and Truth. For if, when Light exists, there be withal its Image, viz. Radiance, and, a Subsistence existing, there be of it the entire Expression, and, a Father existing, there be His Truth (viz. the Son); let them consider what depths of irreligion they fall into, who make time the measure of the Image and Form of the Godhead. For if the Son was not before His generation, Truth was not always in God, which it were a sin to say; for, since the Father was, there was ever in Him the Truth, which is the Son, who says, `I am the Truth [1958] .' And the Subsistence existing, of course there was forthwith its Expression and Image; for God's Image is not delineated from without [1959] , but God Himself hath begotten it; in which seeing Himself, He has delight, as the Son Himself says, `I was His delight [1960] .' When then did the Father not see Himself in His own Image? or when had He not delight, that a man should dare to say, `the Image is out of nothing,' and `The Father had not delight before the Image was originated?' and how should the Maker and Creator see Himself in a created and originated essence? for such as is the Father, such must be the Image.
21. Proceed we then to consider the attributes of the Father, and we shall come to know whether this Image is really His. The Father is eternal, immortal, powerful, light, King, Sovereign, God, Lord, Creator, and Maker. These attributes must be in the Image, to make it true that he `that hath seen' the Son `hath seen the Father [1961] .' If the Son be not all this, but, as the Arians consider, originate, and not eternal, this is not a true Image of the Father, unless indeed they give up shame, and go on to say, that the title of Image, given to the Son, is not a token of a similar essence [1962] , but His name [1963] only. But this, on the other hand, O ye enemies of Christ, is not an Image, nor is it an Expression. For what is the likeness of what is out of nothing to Him who brought what was nothing into being? or how can that which is not, be like Him that is, being short of Him in once not being, and in its having its place among things originate? However, such the Arians wishing Him to be, devised for themselves arguments such as this;--`If the Son is the Father's offspring and Image, and is like in all things [1964] to the Father, then it necessarily holds that as He is begotten, so He begets, and He too becomes father of a son. And again, he who is begotten from Him, begets in his turn, and so on without limit; for this is to make the Begotten like Him that begat Him.' Authors of blasphemy, verily, are these foes of God! who, sooner than confess that the Son is the Father's Image [1965] , conceive material and earthly ideas concerning the Father Himself, ascribing to Him severings and [1966] effluences and influences. If then God be as man, let Him become also a parent as man, so that His Son should be father of another, and so in succession one from another, till the series they imagine grows into a multitude of gods. But if God be not as man, as He is not, we must not impute to Him the attributes of man. For brutes and men, after a Creator has begun them, are begotten by succession; and the son, having been begotten of a father who was a son, becomes accordingly in his turn a father to a son, in inheriting from his father that by which he himself has come to be. Hence in such instances there is not, properly speaking, either father or son, nor do the father and the son stay in their respective characters, for the son himself becomes a father, being son of his father, but father of his son. But it is not so in the Godhead; for not as man is God; for the Father is not from a father; therefore doth He not beget one who shall become a father; nor is the Son from effluence of the Father, nor is He begotten from a father that was begotten; therefore neither is He begotten so as to beget. Thus it belongs to the Godhead alone, that the Father is properly [1967] father, and the Son properly son, and in Them, and Them only, does it hold that the Father is ever Father and the Son ever Son.
22. Therefore he who asks why the Son is not to beget a son, must inquire why the Father had not a father. But both suppositions are unseemly and full of impiety. For as the Father is ever Father and never could become Son, so the Son is ever Son and never could become Father. For in this rather is He shewn to be the Father's Expression and Image, remaining what He is and not changing, but thus receiving from the Father to be one and the same. If then the Father change, let the Image change; for so is the Image and Radiance in its relation towards Him who begat It. But if the Father is unalterable, and what He is that He continues, necessarily does the Image also continue what He is, and will not alter. Now He is Son from the Father; therefore He will not become other than is proper to the Father's essence. Idly then have the foolish ones devised this objection also, wishing to separate the Image from the Father, that they might level the Son with things originated.
23. Words so senseless and dull deserved no answer at all; however, lest their heresy appear to have any foundation, it may be right, though we go out of the way for it, to refute them even here, especially on account of the silly women who are so readily deceived by them. When they thus speak, they should have inquired of an architect, whether he can build without materials; and if he cannot, whether it follows that God could not make the universe without materials [1972] . Or they should have asked every man, whether he can be without place; and if he cannot, whether it follows that God is in place, that so they may be brought to shame even by their audience. Or why is it that, on hearing that God has a Son, they deny Him by the parallel of themselves; whereas, if they hear that He creates and makes, no longer do they object their human ideas? they ought in creation also to entertain the same, and to supply God with materials, and so deny Him to be Creator, till they end in grovelling with Manichees. But if the bare idea of God transcends such thoughts, and, on very first hearing, a man believes and knows that He is in being, not as we are, and yet in being as God, and creates not as man creates, but yet creates as God, it is plain that He begets also not as men beget, but begets as God. For God does not make man His pattern; but rather we men, for that God is properly, and alone truly [1973] , Father of His Son, are also called fathers of our own children; for of Him `is every fatherhood in heaven and earth named [1974] .' And their positions, while unscrutinized, have a shew of sense; but if any one scrutinize them by reason, they will be found to incur much derision and mockery.
24. For first of all, as to their first question, which is such as this, how dull and vague it is! they do not explain who it is they ask about, so as to allow of an answer, but they say abstractedly, `He who is,' `him who is not.' Who then `is,' and what `are not,' O Arians? or who `is,' and who `is not?' what are said `to be,' what `not to be?' for He that is, can make things which are not, and which are, and which were before. For instance, carpenter, and goldsmith, and potter, each, according to his own art, works upon materials previously existing, making what vessels he pleases; and the God of all Himself, having taken the dust of the earth existing and already brought to be, fashions man; that very earth, however, whereas it was not once, He has at one time made by His own Word. If then this is the meaning of their question, the creature on the one hand plainly was not before its origination, and men, on the other, work the existing material; and thus their reasoning is inconsequent, since both `what is' becomes, and `what is not' becomes, as these instances shew. But if they speak concerning God and His Word, let them complete their question and then ask, Was the God, `who is,' ever without Reason? and, whereas He is Light, was He ray-less? or was He always Father of the Word? Or again in this manner. Has the Father `who is' made the Word `who is not,' or has He ever with Him His Word, as the proper offspring of His substance? This will shew them that they do but presume and venture on sophisms about God and Him who is from Him. Who indeed can bear to hear them say that God was ever without Reason? this is what they fall into a second time, though endeavouring in vain to escape it and to hide it with their sophisms. Nay, one would fain not hear them disputing at all, that God was not always Father, but became so afterwards (which is necessary for their fantasy, that His Word once was not), considering the number of the proofs already adduced against them; while John besides says, `The Word was [1975] ,' and Paul again writes, `Who being the brightness of His glory [1976] ,' and, `Who is over all, God blessed for ever. Amen [1977] .'
25. They had best have been silent; but since it is otherwise, it remains to meet their shameless question with a bold retort [1978] . Perhaps on seeing the counter absurdities which beset themselves, they may cease to fight against the truth. After many prayers [1979] then that God would be gracious to us, thus we might ask them in turn; God who is, has He so become, whereas He was not? or is He also before His coming into being? whereas He is, did He make Himself, or is He of nothing, and being nothing before, did He suddenly appear Himself? Unseemly is such an enquiry, both unseemly and very blasphemous, yet parallel with theirs; for the answer they make abounds in irreligion. But if it be blasphemous and utterly irreligious thus to inquire about God, it will be blasphemous too to make the like inquiries about His Word. However, by way of exposing a question so senseless and so dull, it is necessary to answer thus:--whereas God is, He was eternally; since then the Father is ever, His Radiance ever is, which is His Word. And again, God who is, hath from Himself His Word who also is; and neither hath the Word been added, whereas He was not before, nor was the Father once without Reason. For this assault upon the Son makes the blasphemy recoil upon the Father; as if He devised for Himself a Wisdom, and Word, and Son from without [1980] ; for whichever of these titles you use, you denote the offspring from the Father, as has been said. So that this their objection does not hold; and naturally; for denying the Logos they in consequence ask questions which are illogical. As then if a person saw the sun, and then inquired concerning its radiance, and said, `Did that which is make that which was, or that which was not,' he would be held not to reason sensibly, but to be utterly mazed, because he fancied what is from the Light to be external to it, and was raising questions, when and where and whether it were made; in like manner, thus to speculate concerning the Son and the Father and thus to inquire, is far greater madness, for it is to conceive of the Word of the Father as external to Him, and to idly call the natural offspring a work, with the avowal, `He was not before His generation.' Nay, let them over and above take this answer to their question;--The Father who was, made the Son who was, for `the Word was made flesh [1981] ;' and, whereas He was Son of God, He made Him in consummation of the ages also Son of Man, unless forsooth, after the Samosatene, they affirm that He did not even exist at all, till He became man.
26. This is sufficient from us in answer to their first question. And now on your part, O Arians, remembering your own words, tell us whether He who was needed one who was not for the framing of the universe, or one who was? You said that He made for Himself His Son out of nothing, as an instrument whereby to make the universe. Which then is superior, that which needs or that which supplies the need? or does not each supply the deficiency of the other? You rather prove the weakness of the Maker, if He had not power of Himself to make the universe, but provided for Himself an instrument from without [1982] , as carpenter might do or shipwright, unable to work anything without adze and saw! Can anything be more irreligious? yet why should one dwell on its heinousness, when enough has gone before to shew that their doctrine is a mere fantasy?
Chapter VIII.--Objections Continued. Whether we may decide the question by the parallel of human sons, which are born later than their parents. No, for the force of the analogy lies in the idea of connaturality. Time is not involved in the idea of Son, but is adventitious to it, and does not attach to God, because He is without parts and passions. The titles Word and Wisdom guard our thoughts of Him and His Son from this misconception. God not a Father, as a Creator, in posse from eternity, because creation does not relate to the essence of God, as generation does.
26. (continued). Nor is answer needful to their other very simple and foolish inquiry, which they put to silly women; or none besides that which has been already given, namely, that it is not suitable to measure divine generation by the nature of men. However, that as before they may pass judgment on themselves, it is well to meet them on the same ground, thus:--Plainly, if they inquire of parents concerning their son, let them consider whence is the child which is begotten. For, granting the parent had not a son before his begetting, still, after having him, he had him, not as external or as foreign, but as from himself, and proper to his essence and his exact image, so that the former is beheld in the latter, and the latter is contemplated in the former. If then they assume from human examples that generation implies time, why not from the same infer that it implies the Natural and the Proper [1983] , instead of extracting serpent-like from the earth only what turns to poison? Those who ask of parents, and say, `Had you a son before you begot him?' should add, `And if you had a son, did you purchase him from without as a house or any other possession?' And then you would be answered, `He is not from without, but from myself. For things which are from without are possessions, and pass from one to another; but my son is from me, proper and similar to my essence, not become mine from another, but begotten of me; wherefore I too am wholly in him, while I remain myself what I am [1984] .' For so it is; though the parent be distinct in time, as being man, who himself has come to be in time, yet he too would have had his child ever coexistent with him, but that his nature was a restraint and made it impossible. For Levi too was already in the loins of his great-grandfather, before his own actual generation, or that of his grandfather. When then the man comes to that age at which nature supplies the power, immediately, with nature, unrestrained, he becomes father of the son from himself.
27. Therefore, if on asking parents about children, they get for answer, that children which are by nature are not from without, but from their parents, let them confess in like manner concerning the Word of God, that He is simply from the Father. And if they make a question of the time, let them say what is to restrain God--for it is necessary to prove their irreligion on the very ground on which their scoff is made--let them tell us, what is there to restrain God from being always Father of the Son; for that what is begotten must be from its father is undeniable. Moreover, they will pass judgment on themselves in attributing [1985] such things to God, if, as they questioned women on the subject of time, so they inquire of the sun concerning its radiance, and of the fountain concerning its issue. They will find that these, though an offspring, always exist with those things from which they are. And if parents, such as these, have in common with their children nature and duration, why, if they suppose God inferior to things that come to be [1986] , do they not openly say out their own irreligion? But if they do not dare to say this openly, and the Son is confessed to be, not from without, but a natural offspring from the Father, and that there is nothing which is a restraint to God (for not as man is He, but more than the sun, or rather the God of the sun), it follows that the Word is from Him and is ever co-existent with Him, through whom also the Father caused that all things which were not should be. That then the Son comes not of nothing but is eternal and from the Father, is certain even from the nature of the case; and the question of the heretics to parents exposes their perverseness; for they confess the point of nature, and now have been put to shame on the point of time.
28. As we said above, so now we repeat, that the divine generation must not be compared to the nature of men, nor the Son considered to be part of God, nor the generation to imply any passion whatever; God is not as man; for men beget passibly, having a transitive nature, which waits for periods by reason of its weakness. But with God this cannot be; for He is not composed of parts, but being impassible and simple, He is impassibly and indivisibly Father of the Son. This again is strongly evidenced and proved by divine Scripture. For the Word of God is His Son, and the Son is the Father's Word and Wisdom; and Word and Wisdom is neither creature nor part of Him whose Word He is, nor an offspring passibly begotten. Uniting then the two titles, Scripture speaks of `Son,' in order to herald the natural and true offspring of His essence; and, on the other hand, that none may think of the Offspring humanly, while signifying His essence, it also calls Him Word, Wisdom, and Radiance; to teach us that the generation was impassible, and eternal, and worthy of God. [1987] What affection then, or what part of the Father is the Word and the Wisdom and the Radiance? So much may be impressed even on these men of folly; for as they asked women concerning God's Son, so [1988] let them inquire of men concerning the Word, and they will find that the word which they put forth is neither an affection of them nor a part of their mind. But if such be the word of men, who are passible and partitive, why speculate they about passions and parts in the instance of the immaterial and indivisible God, that under pretence of reverence [1989] they may deny the true and natural generation of the Son? Enough was said above to shew that the offspring from God is not an affection; and now it has been shewn in particular that the Word is not begotten according to affection. The same may be said of Wisdom; God is not as man; nor must they here think humanly of Him. For, whereas men are capable of wisdom, God partakes in nothing, but is Himself the Father of His own Wisdom, of which whoso partake are given the name of wise. And this Wisdom too is not a passion, nor a part, but an Offspring proper to the Father. Wherefore He is ever Father, nor is the character of Father adventitious to God, lest He seem alterable; for if it is good that He be Father, but has not ever been Father, then good has not ever been in Him.
29. But, observe, say they, God was always a Maker, nor is the power of framing adventitious to Him; does it follow then, that, because He is the Framer of all, therefore His works also are eternal, and is it wicked to say of them too, that they were not before origination? Senseless are these Arians; for what likeness is there between Son and work, that they should parallel a father's with a maker's function? How is it that, with that difference between offspring and work, which has been shewn, they remain so ill-instructed? Let it be repeated then, that a work is external to the nature, but a son is the proper offspring of the essence; it follows that a work need not have been always, for the workman frames it when he will; but an offspring is not subject to will, but is proper to the essence [1990] . And a man may be and may be called Maker, though the works are not as yet; but father he cannot be called, nor can he be, unless a son exist. And if they curiously inquire why God, though always with the power to make, does not always make (though this also be the presumption of madmen, for `who hath known the mind of the Lord, or who hath been His Counsellor?' or how `shall the thing formed say to' the potter, `why didst thou make me thus [1991] ?' however, not to leave even a weak argument unnoticed), they must be told, that although God always had the power to make, yet the things originated had not the power of being eternal [1992] . For they are out of nothing, and therefore were not before their origination; but things which were not before their origination, how could these coexist with the ever-existing God? Wherefore God, looking to what was good for them, then made them all when He saw that, when originated, they were able to abide. And as, though He was able, even from the beginning in the time of Adam, or Noah, or Moses, to send His own Word, yet He sent Him not until the consummation of the ages (for this He saw to be good for the whole creation), so also things originated did He make when He would, and as was good for them. But the Son, not being a work, but proper to the Father's offspring, always is; for, whereas the Father always is, so what is proper to His essence must always be; and this is His Word and His Wisdom. And that creatures should not be in existence, does not disparage the Maker; for He hath the power of framing them, when He wills; but for the offspring not to be ever with the Father, is a disparagement of the perfection of His essence. Wherefore His works were framed, when He would, through His Word; but the Son is ever the proper offspring of the Father's essence.