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On Patience [De Patientia.]

On the Trinity

Page 408 of 412

INDEX OF SUBJECTS.

Abraham, appearance of God to,146 sq.,266 sq.

Academic philosophy, the, criticised,3210 sq.

Adam, the appearing of God to, and how he spoke to,445 sq.; on account of his sin we are delivered into the power of the devil,5175.

Angels, how they work miracles,660; have their power from God only,763; appearing of,864-966; how the law was given by,1067.

Anthropomorphism,1118.

Arians, the arguments of, derived from the words "begotten" and "unbegotten," refuted,1288 sq.

Back parts, the, of God,1350-1452.

"Beginning," the word, spoken relatively in regard to the Trinity,1585,1694,1795.

"Begotten" and "unbegotten," the words,1891,19225; reply to cavils of heretics respecting,2089.

Blessedness, desired by all,21170; perfect only in the life to come,22171; cannot exist without immortality,23172.

Christ, the mediation and intercession of, shall cease,2426-2528; the sending of, at His incarnation,2640; the death and resurrection of, and their bearing on us,2771 sq.; the Mediator gathers the many into one,2875 sq.; the ignorance of,2930; the death of, voluntary,3077 sq.; the most perfect victim for cleansing guilt,3179,3280.

Cicero says all men will be blessed,33170; commends contemplative wisdom,34197.

Creation, all, a manifestation of God,3558.

Daniel, the appearance of God to,3653.

Death, the, of soul and body, and the bearing of Christ's one death on,3771?3873.

Degradation, the lowest, reached by degrees,39160.

Demons, miracles wrought by, to be spurned,4076.

Devil, the, the mediator of death,4176; how he leads his own to despise the death of Christ,4279; overcome not by might but by righteousness,43176-44178.

Dove, the, Holy Spirit manifested by a,4542,46224.

Essence, and substance,4721 (note),4892,49109-50114,51139 (note).

Eunomius, his error in saying that the Son of God is the son not of His nature but of His will,52220.

Faith, a thing of the heart,53168; necessary to blessedness,54171.

Father, the, not alone immortal,5544, etc.; what is said of, and the Son together; and what not,5698, etc.; is Himself power and wisdom,57104, etc.; and the Son, together one wisdom as one essence,58107, etc.

Generation, eternal,59225,60226 (notes).

Glass, seeing through darkly, explained,61206, etc.

God, how the Scriptures speak of,6218; why immortality ascribed exclusively to,6318; the substance of, how to know,6418; uses of the term,6522 (note); whether God the Trinity, or one person of the Trinity, appeared to the fathers,6645; how He spake to Adam,6745; His appearance to Abraham,6846, etc.,6966, etc.; to Lot,7047; to Moses,7148; in the pillar of cloud and fire,7249; at Sinai,7350; to Daniel,7453; the will of, the higher cause of all corporeal changes,7557; uses all His creatures as He will for His glory,7658; the essence of, never appeared,7765; the appearances of, wrought by angels,7866; the knowledge of, to be sought from Himself,7969, etc.; not corporeal nor changeable,8087; the only unchangeable essence,8188; what is spoken of according to essence, is spoken of each person severally, and together of the Trinity itself,8291; of those things which belong absolutely to His essence,8392; what is said of, in respect to time, said relatively,8495; how a substance, simple and manifold,85100; is a Trinity, but not triple,86101; whether one person, or the three together, called the one God,87102; substance is spoken of improperly, essence properly,88111; nothing greater in, than one person89116; corporeal conceptions of, to be rejected,90116; to be known by faith, that He may be loved,91118, etc.; worship of, is the love of Him,92163; what His wrath is,93179.

Head, mystical meaning of covering the,94159.

Hilary quoted respecting the persons of the Trinity,95102,96201.

Holy Spirit, the, is very God,9723; why so called,9893; relation to the Son,9926; relation to the Son and the Father,10039; the sending of,10140,10285; not incarnate in the dove,10342; the sensible showing of,10485; the Father and the Son the only beginning of,10594; whether He was a gift before as well as after He was given,10695; equal to the Father and the Son in all things,107100, etc.; is together with the Father and the Holy Spirit one wisdom,108107; is properly called in Scripture by the name of love,109215, etc.; is God, and also the gift of God,110217; of the procession of the,111224, etc.

Hypostasis and person, how these words came into use in reference to the Trinity, the former among the Greeks, the latter among the Latins,11223 (note),11392,114109, etc.

Image of God, how man is the,115113; turning aside from, 160; to be found in the rational soul,116185; how formed anew in man,117195.

Image of the beast in man,118161.

Imagination, the power of119153.

Incarnation of the Word, benefits of,120174,121179.

Infants, minds of,122186.

Infinite, the, not the All,123101 (note).

Kingdom, the, delivered by Christ to the Father.12426, etc.,12528.

Knowledge of God, the, to be sought from God,12669, etc.

Law, the, given by angels,12767.

Love, the true, by which we arrive at a knowledge of the Trinity,128122.

Magic, great miracles wrought by,12960; how far it extends,13061.

Man, is both after the image of God and is the image of God,131113; rescued not by might but by righteousness,132176.

Mediatorship of Christ, the cessation of,13328 (note),13429.

Merits, our, are the gifts of God,135174.

Mind, the Trinity in,136125; knows itself not in part but in whole,137137; its opinion of itself deceitful,138138; what it knows of itself,139140, etc.; an image of the Trinity,140143; in what part of, alone, is the Trinity the image of God,141156; how it thinks of itself,142187;loves God in rightly loving itself,143192, etc.; infirmity of the human,144223.

Miracles, why not usual works,14559; diversity lone makes,14660; great, wrought by magicians,14760; how angels work,14861; signs,14963 wrought by demons, to be spurned,15076.

Moses, in what manner he saw God,15150; his rod changed into a serpent, its sign,15264.

Nature, what it teaches us regarding God,153202.

Numbers, the senary and ternary,15473, etc.,15574, etc.

Perfection, how God brings us to,15670.

Persons, the three, in the Godhead,15723 (note),15892; and Hypostases, how the word came into use, etc.,159109-160111; the Scriptures never formally speak of three, in one God,161110.

Pharaoh, the miracles wrought by the wise men of,16259.

Philosophers, not to be consulted respecting the resurrection,16380; their blessedness ridiculous,164171; origin of the name,165183.

Plato's doctrine of reminiscences,166164.

Procession,167225,168226 (notes).

Pythagoras, story regarding,169164.

Resurrection of Christ, the, the faith of, saves,17051.

Righteous man, how the man not yet righteous can know the,171120.

Sabellianism,1727,17392.

Scripture, Holy, the adaptation of, even to the simplest,17418; has more meanings than one,17536; a double rule for understanding the various modes of speech used in, respecting the Son,17637.

Sheol,177192.

Son of man, the,17833 (note).

Son of God, the, is very God,17921; in what respects less than the Father,18024, etc.; the subjection of, to the Father, and delivers up the kingdom to the Father,18124-18228; relation of, to the Holy Spirit,18326; how equal to, and how less than the Father,18429; how said not to know the day nor the hour,18530, etc.; how to sit on His right hand and His left, not His to give,18631; the two natures of, lays a foundation for opposite things being said of,18733, etc.; judgment committed to,18833, etc.; double rule for understanding the phraseology of Scripture respecting,18937, etc.; glorification of, by the Father,19039; the sending of,19140; object of the incarnation of,19281; how sent and proclaimed beforehand,19382; how in His incarnation He was made less without detriment to His equality with the Father,19483; what the sending of, means,19584; the wisdom and power of the Father,19697; what is said of the Father and, together, and what not,19798; and the Father, how one,19899; and the Father, one wisdom as one essence,199107, etc.; why He is chiefly intimated by the word wisdom, when both the Father and the Holy Spirit are wisdom,200107; the love by which we arrive at a knowledge of,201122; how we are justified by His blood,202175; why He took upon Himself man from the race of Adam and from a virgin,203180; we are to be like Him,204196.

Soul, opinions of philosophers regarding its substance,205139; whence comes its error concerning itself,206140; its power over the body,207148.

Species, mental, produced by species in succession,208153.

Spirit, the Holy, why so called,20993 (note).

Spirit, a word of many meanings,210195.

Spiration,21193,212225,213226 (notes).

Subordination,2144,21538-21640.

Ternary number, the, in Christ's resurrection,217118,218119.

Theophanies, the,21943-22054,22165-22268.

Trinity, for what purpose the dissertation on, was written,22317; the Catholic faith respecting,22420; the difficulties concerning,22521, etc.; all three sometimes understood in one person,22627,22728 (note); the entire invisible,22843; whether the, spoke at Sinai, or some one person specially,22949,23053; the co-eternity of,23185,23286; the three persons of, and one essence,23392,23493; the word "beginning" how spoken relatively in regard to the Trinity,23594; God is a, but not triple,236101; whether one, or the three persons together, is called the one God,237102; Hilary quoted respecting the persons of the,238102; whether each person of, is of itself wisdom,239104, etc.; the use of the words hypostasis and person, in relation to,240109-241114; why we do not speak of one person and three essences in,242111; how the, may be loved though unknown,243119; difficult to be demonstrated by natural reason,244202, etc.; disparity between the trinity which is in man and that which is in God,245111,246129,247133,248143 (notes),249222.

Trinity in man, three things in love, as it were a trace of,250124; a kind of, exists in mind, knowledge, and love,251125; another, in memory, understanding, and will,252134-253143; a trace of, in the outer man,254144, etc.; man made after the image of the,2555,256157., etc.,257190.

Unity of the Father and the Son,25899; numerical not specific,25920 (note).

Vision, how produced,260145.

Word, the Incarnate, dispels our darkness,26170; man apt for the perception of truth through,26271; incarnation of, suitable for freeing man from mortality,263174; knowledge and wisdom of,264180, etc.; of God, and word of man,265209; of God, equal to the Father,266213.

Notes

  1. 1

    On the ascetic tendencies of the second and third centuries, and the gradual introduction of clerical celibacy (which began with a decree of Bishop Siricius of Rome, 385), see Schaff, Church Hist., vol. ii. 367-414, and vol. iii. 242-250.

  2. 2

    Westminster Confession, II. iii.

  3. 3

    That Augustin had considerable acquaintance with Greek is proved by his many references and citations throughout his writings. In this work, see XII. vii. 11; XII. xiv. 22; XIII. x. 14; XIV. i. 1; XV. ix. 15. His statement in III. i. 1, is, that he was "not so familiar with the Greek tongue (Græcæ linguæ non sit nobis tantus habitus), as to be able to read and understand the books that treat of such [metaphysical] topics." In V. viii. 10, he remarks that he does not comprehend the distinction which the Greek Trinitarians make between ousia and hupostasis; which shows that he had not read the work of Gregory of Nyssa, in which it is defined with great clearness. One may have a good knowledge of a language for general purposes, and yet be unfamiliar with its philosophical nomenclature.

  4. 4

    For an analysis of Augustin's Trinitarianism, see Bauv: Dreieinigkeitslehre I. 828-885; Gangauf: Des Augustinus speculative Lehre von Gott dem Dreieinigen; Schaff: History, iii. 684 sq.

  5. 5

    The Mohammedan conception of the Divine Unity, also, is deistic. In energetically rejecting the doctrine of the Trinity, the Mohammedan is the Oriental Unitarian.

  6. 6

    "That view of the divine nature which makes it inconsistent with the Incarnation and Trinity is philosophically imperfect, as well as scripturally incorrect." H. B. Smith: Faith and Philosophy, p. 191.

  7. 7

    Upon the necessary conditions of self consciousness in God, see Müller: On Sin, II. 136 sq. (Urwick's Trans ); Dorner: Christian Doctrine, I. 412-465; Christlieb: Modern Doubt, Lecture III.; Kurtz: Sacred History, § 2; Billroth: Religions Philosophie, § 89, 90; Wilberforce: Incarnation, Chapter III; Kidd: On the Trinity, with Candlish's Introduction; Shedd: History of Doctrine, I. 365-368.

  8. 8

    [Augustin here puts generare for creare—which is rarely the case with him, since the distinction between generation and creation is of the highest importance in discussing the doctrine of the Trinity. His thought here is, that God does not bring himself into being, because he always is. Some have defined God as the Self-caused: causa sui. But the category of cause and effect is inapplicable to the Infinite Being.—W.G.T.S.]

  9. 9

  10. 10

  11. 11

  12. 12

  13. 13

  14. 14

    [God's being is necessary; that of the creature is contingent. Hence the name I Am, or Jehovah,—which denotes this difference. God alone has immortality a parte ante, as well as a parte post.—W.G.T.S.]

  15. 15

  16. 16

    ,

  17. 17

  18. 18

    ,

  19. 19

    [St. Paul, in this place, denominates imperfect but true believers "carnal," in a relative sense, only. They are comparatively carnal, when contrasted with the law of God, which is absolutely and perfectly spiritual. (.) They do not, however, belong to the class of carnal or natural men, in distinction from spiritual. The persons whom the Apostle here denominates "carnal," are "babes in Christ."—W.G.T.S.]

  20. 20

    ,

  21. 21

  22. 22

    [This request of Augustin to his reader, involves an admirable rule for authorship generally—the desire, namely, that truth be attained, be it through himself or through others. Milton teaches the same, when he says that the author must "study and love learning for itself, not for lucre, or any other end, but the service of God and of truth, and perhaps that lasting fame and perpetuity of praise, which God and good men have consented shall be the reward of those whose published labors advance the good of mankind."—W.G.T.S.]

  23. 23

  24. 24

  25. 25

    [Augustin teaches the Nicene doctrine of a numerical unity of essence in distinction from a specific unity. The latter is that of mankind. In this case there is division of substance—part after part of the specific nature being separated and formed, by propagation, into individuals. No human individual contains the whole specific nature. But in the case of the numerical unity of the Trinity, there is no division of essence. The whole divine nature is in each divine person. The three divine persons do not constitute a species—that is, three divine individuals made by the division and distribution of one common divine nature—but are three modes or "forms" () of one undivided substance, numerically and identically the same in each.—W.G.T.S.]

  26. 26

  27. 27

    ,

  28. 28

  29. 29

  30. 30

  31. 31

    [The term Trinity denotes the Divine essence in all three modes. The term Father (or Son, or Spirit) denotes the essence in only one mode. Consequently, there is something in the Trinity that cannot be attributed to any one of the Persons, as such; and something in a Person that cannot be attributed to the Trinity, as such. Trinality cannot be ascribed to the first Person; paternity cannot be ascribed to the Trinity.—W.G.T.S.]

  32. 32

    Wisd. vi. 23

  33. 33

  34. 34

    , , ,

  35. 35

    [Augustin here postulates the theistic doctrines of two substances—infinite and finite; in contradiction to the postulate of pantheism, that there is only one substance—the infinite.—W.G.T.S.]

  36. 36

  37. 37

  38. 38

    Ecclus. xxiv. 5

  39. 39

  40. 40

  41. 41

    ,

  42. 42

    [Nothing is more important, in order to a correct interpretation of the New Testament, than a correct explanation of the term God. Sometimes it denotes the Trinity, and sometimes a person of the Trinity. The context always shows which it is. The examples given here by Augustin are only a few out of many.—W.G.T.S.]

  43. 43

  44. 44

  45. 45

    Ipsi.

  46. 46

  47. 47

  48. 48

  49. 49

    [It is not generally safe to differ from Augustin in trinitarian exegesis. But in "God" must surely denote the Divine Essence, not the first Person of the Essence. St. Paul describes "Christ Jesus" as "subsisting" (huparchon) originally, that is prior to incarnation, "in a form of God"(en morphe theou), and because he so subsisted, as being "equal with God." The word morphe is anarthrous in the text: a form, not the form, as the A.V and R.V. render. St. Paul refers to one of three "forms" of God—namely, that particular form of Sonship, which is peculiar to the second person of the Godhead. Had the apostle employed the article with morphe, the implication would be that there is only one "form of God"—that is, only one person in the Divine Essence. If then theou, in this place, denotes the Father, as Augustin says, St. Paul would teach that the Logos subsisted "in a form of the Father," which would imply that the Father had more than one "form," or else (if morphe be rendered with the article) that the Logos subsisted in the "form" of the Father, neither of which is true. But if "God," in this place, denotes the Divine Essence, then St. Paul teaches that the unincarnate Logos subsisted in a particular "form" of the Essence—the Father and Spirit subsisting in other "forms" of it. The student will observe that Augustin is careful to teach that the Logos, when he took on him "a form of a servant," did not lay aside "a form of God." He understands the kenosis (ekenose) to be, the humbling of the divinity by its union with the humanity, not the exinanition of it in the extremest sense of entirely divesting himself of the divinity, nor the less extreme sense of a total non-use of it during the humiliation.—W.G.T.S.]

  50. 50

  51. 51

  52. 52

  53. 53

  54. 54

  55. 55

    (Vulgate, etc.).

  56. 56

    , ,

  57. 57

  58. 58

  59. 59

    Exinanivit

  60. 60

    Habitu

  61. 61

    ,

  62. 62

    Habitu

  63. 63

  64. 64

    ,

  65. 65

  66. 66

    Habitum

  67. 67

    , ,

  68. 68

    Subjicere

  69. 69

    ,

  70. 70

    Evacuaverit

  71. 71

    ,

  72. 72

  73. 73

  74. 74

  75. 75

    Similitudines

  76. 76

    In recubitu ; see LXX.

  77. 77

    Vestra

  78. 78

    ,

  79. 79

  80. 80

  81. 81

    Ex. iii 14

  82. 82

  83. 83

  84. 84

  85. 85

    [The common explanation is better, which regards the "kingdom" that is to be delivered up, to be the mediatorial commission. When Christ shall have finished his work of redeeming men, he no longer discharges the office of a mediator. It seems incongruous to denominate the beatific vision of God by the redeemed, a surrender of a kingdom. In I. x. 21, Augustin says that when the Redeemer brings the redeemed from faith to sight, "He is said to deliver up the kingdom to God, even the Father.' "—W.G.T.S.]

  86. 86

    ,

  87. 87

  88. 88

  89. 89

    ,

  90. 90

    ,

  91. 91

  92. 92

  93. 93

  94. 94

  95. 95

  96. 96

  97. 97

  98. 98

  99. 99

  100. 100

    ,

  101. 101

  102. 102

  103. 103

  104. 104

  105. 105

    ,

  106. 106

  107. 107

    [An act belonging eminently and officially to a particular trinitarian person is not performed to the total exclusion of the other persons, because of the numerical unity of essence. The whole undivided essence is in each person; consequently, what the essence in one of its personal modes, or forms, does officially and eminently, is participated in by the essence in its other modes or forms. Hence the interchange of persons in Scripture. Though creation is officially the Father's work, yet the Son creates (; ). The name Saviour is given to the Father (). Judgment belongs officially to the Son (; ); yet the Father judgeth (). The Father raises Christ (); yet Christ raises himself (; ; ).—W.G.T.S.]

  108. 108

  109. 109

  110. 110

  111. 111

  112. 112

    [The redeemed must forever stand in the relation of redeemed sinners to their Redeemer. Thus standing, they will forever need Christ's sacrifice and intercession in respect to their past sins in this earthly state. But as in the heavenly state they are sinless, and are incurring no new guilt, it is true that they do not require the fresh application of atoning blood for new sins, nor Christ's intercession for such. This is probably what Augustin means by saying that Christ "no longer makes intercession for us," when he has delivered up the kingdom to God. When the Mediator has surrendered his commission, he ceases to redeem sinners from death, while yet he continues forever to be the Head of those whom he has redeemed, and their High Priest forever, after the order of Melchizedek (.)—W.G.T.S.]

  113. 113

  114. 114

    [The animal soul is different in kind from the rational soul though both constitute one person; while the rational soul of a man is the same in kind with that of another man. Similarly, says Augustin, there is a difference in kind between the human nature and the divine nature of Christ, though constituting one theanthropic person, while the divine nature of the Son is the same in substance with that of the Father, though constituting two different persons, the Father and Son.—W.G.T.S.]

  115. 115

    Proverbs—A.V.

  116. 116

    Proverbs—A.V.

  117. 117

    Show—A.V.

  118. 118

  119. 119

  120. 120

  121. 121

  122. 122

  123. 123

  124. 124

    ; ,

  125. 125

  126. 126

  127. 127

  128. 128

  129. 129

    . [In communicating the Divine Essence to the Son, in eternal generation, the essence is communicated with all its attributes. Self existence is one of these attributes. In this way, the Father "gives to the Son to have life in himself," when he makes common (koinonein), between Himself and the Son, the one Divine Essence.—W.G.T.S.]

  130. 130

    ,

  131. 131

  132. 132

  133. 133

  134. 134

  135. 135

  136. 136

  137. 137

    [The more common explanation of this text in modern exegesis makes the ignorance to be literal, and referable solely to the human nature of our Lord, not to his person as a whole. Augustin's explanation, which Bengel, on , is inclined to favor, escapes the difficulty that arises from a seeming division of the one theanthopic person into two portions, one of which knows, and the other does not. Yet this same difficulty besets the fact of a growth in knowledge, which is plainly taught in . In this case, the increase in wisdom must relate to the humanity alone.—W.G.T.S.]

  138. 138

  139. 139

  140. 140

  141. 141

  142. 142

  143. 143

  144. 144

  145. 145

    . Vulgate.

  146. 146

  147. 147

  148. 148

  149. 149

  150. 150

  151. 151

  152. 152

    , ,

  153. 153

  154. 154

  155. 155

  156. 156

  157. 157

  158. 158

  159. 159

  160. 160

    ,

  161. 161

  162. 162

  163. 163

    Seipsum loquitur

  164. 164

  165. 165

  166. 166

  167. 167

  168. 168

  169. 169

  170. 170

  171. 171

  172. 172

  173. 173

    ,

  174. 174

  175. 175

  176. 176

  177. 177

  178. 178

  179. 179

    [Augustin in this discussion, sometimes employs the phrase "Son of man" to denote the human nature of Christ, in distinction from the divine. But in Scripture and in trinitarian theology generally, this phrase properly denotes the whole theanthropic person under a human title—just as "man", (), "last Adam" (), and "second man" (), denote not the human nature, but the whole divine-human person under a human title. Strictly used, the phrase "Son of man" does not designate the difference between the divine and human natures in the theanthropos, but between the person of the un-incarnate and that of the incarnate Logos. Augustin's meaning is, that the Son of God will judge men at the last day, not in his original "form of God," but as this is united with human nature—as the Son of man.—W.G.T.S.]

  180. 180

  181. 181

  182. 182

    ,

  183. 183

  184. 184

    Transiit in Vulg.; and so in the Greek.

  185. 185

    ,

  186. 186

    ,

  187. 187

  188. 188

  189. 189

    [Augustin here seems to teach that the phenomenal appearance of Christ to the redeemed in heaven will be different from that to all men in the day of judgment. He says that he will show himself to the former "in the form of God;" to the latter, "in the form of the Son of man." But, surely, it is one and the same God-man who sits on the judgment throne, and the heavenly throne. His appearance must be the same in both instances: namely, that of God incarnate. The effect of his phenomenal appearance upon the believer will, indeed, be very different from that upon the unbeliever. For the wicked, this vision of God incarnate will be one of terror; for the redeemed one of joy.—W.G.T.S.]

  190. 190

  191. 191

  192. 192

    [Augustin's reading of this text is that of the uncials; and in that form which omits the article with agathou.—W.G.T.S.]

  193. 193

  194. 194

  195. 195

    [That is, a mere man. Augustin here, as in some other places, employs the phrase "Son of man" to denote the human nature by itself—not the divine and human natures united in one person, and designated by this human title. The latter is the Scripture usage. As "Immanuel" does not properly denote the divine nature, but the union of divinity and humanity, so "Son of man" does not properly denote the human nature, but the union of divinity and humanity.—W.G.T.S.]

  196. 196

    ,

  197. 197

  198. 198

  199. 199

  200. 200

  201. 201

  202. 202

  203. 203

    , ,

  204. 204

  205. 205

  206. 206

    ,

  207. 207

  208. 208

  209. 209

  210. 210

  211. 211

    ,

  212. 212

    [Augustin here brings to view both the trinitarian and the theanthropic or mediatorial subordination. The former is the status of Sonship. God the Son is God of God. Sonship as a relation is subordinate to paternity. But a son must be of the same grade of being, and of the same nature with his father. A human son and a human father are alike and equally human. And a Divine Son and a Divine father are alike and equally divine. The theanthropic or mediatorial subordination is the status of humiliation, by reason of the incarnation. In the words of Augustin, it is "that by which we understand the Son as less, in that he has taken upon Him the creature." The subordination in this case is that of voluntary condescension, for the purpose of redeeming sinful man.—W.G.T.S.]

  213. 213

  214. 214

  215. 215

  216. 216

    , , ,

  217. 217

    , and ,

  218. 218

  219. 219

  220. 220

    See above, Book I. c. 12.

  221. 221

  222. 222

  223. 223

    Below, Bk. XV. c. 25.

  224. 224

    ,

  225. 225

  226. 226

    ,

  227. 227

    ,

  228. 228

  229. 229

    Wisd. viii. 1

  230. 230

    ,

  231. 231

    ,

  232. 232

    Mulier

  233. 233

    ,

  234. 234

  235. 235

  236. 236

  237. 237

  238. 238

  239. 239

  240. 240

    , ,

  241. 241

  242. 242

    ,

  243. 243

  244. 244

  245. 245

  246. 246

  247. 247

  248. 248

    [The reference is to schema, in —the term chosen by St. Paul to describe the "likeness of men," which the second trinitarian person assumed. The variety in the terms by which St. Paul describes the incarnation is very striking. The person incarnated subsists first in a "form of God;" he then takes along with this (still retaining this) a "form of a servant;" which form of a servant is a "likeness of men;" which likeness of men is a "scheme" (A.V. "fashion") or external form of a man.—W.G.T.S.]

  249. 249

  250. 250

    ,

  251. 251

  252. 252

  253. 253

  254. 254

  255. 255

  256. 256

  257. 257

    ,

  258. 258

  259. 259

    [A theophany, though a harbinger of the incarnation, differs from it, by not effecting a hypostatical or personal union between God and the creature. When the Holy Spirit appeared in the form of a dove, he did not unite himself with it. The dove did not constitute an integral part of the divine person who employed it. Nor did the illuminated vapor in the theophany of the Shekinah. But when the Logos appeared in the form of a man, he united himself with it, so that it became a constituent part of his person. A theophany, as Augustin notices, is temporary and transient. The incarnation is perpetual.—W.G.T.S.]

  260. 260

  261. 261

    Wisd. vii. 27

  262. 262

  263. 263

  264. 264

    ,

  265. 265

    [For an example of the manner in which the patristic writers present the doctrine of the divine invisibility, see Irenæus, Adv. Hæreses, IV. xx.—W.G.T.S.]

  266. 266

Nicene and Post-Nicene Fathers, Series I, Volume 3, ed. Philip Schaff (1886–89). Public domain. Text from the Christian Classics Ethereal Library.