Discourse III (part 3 of 4)

35 (continued). For, The Father loveth the Son, and hath given all things into His hand;' and, All things were given unto Me of My Father;' and, I can do nothing of Myself, but as I hear, I judge³⁰⁵⁹ ;' and the like passages do not shew that the Son once had not these prerogatives—(for had not He eternally what the Father has, who is the Only Word and Wisdom of the Father in essence, who also says, All that the Father hath are Mine³⁰⁶⁰ ,' and what are Mine, are the Father's? for if the things of the Father are the Son's and the Father hath them ever, it is plain that what the Son hath, being the Father's, were ever in the Son),—not then because once He had them not, did He say this, but because, whereas the Son hath eternally what He hath, yet He hath them from the Father.

36. For lest a man, perceiving that the Son has all that the Father hath, from the exact likeness and identity of that He hath, should wander into the irreligion of Sabellius, considering Him to be the Father, therefore He has said Was given unto Me,' and I received,' and Were delivered to Me³⁰⁶¹ ,' only to shew that He is not the Father, but the Father's Word, and the Eternal Son, who because of His likeness to the Father, has eternally what He has from Him, and because He is the Son, has from the Father what He has eternally. Moreover that Was given' and Were delivered,' and the like, do not impair³⁰⁶² the Godhead of the Son, but rather shew Him to be truly³⁰⁶³ Son, we may learn from the passages themselves. For if all things are delivered unto Him, first, He is other than that all which He has received; next, being Heir of all things, He alone is the Son and proper according to the Essence of the Father. For if He were one of all, then He were not heir of all³⁰⁶⁴ ,' but every one had received according as the Father willed and gave. But now, as receiving all things, He is other than them all, and alone proper to the Father. Moreover that Was given' and Were delivered' do not shew that once He had them not, we may conclude from a similar passage, and in like manner concerning them all; for the Saviour Himself says, As the Father hath life in Himself, so hath He given also to the Son to have life in Himself³⁰⁶⁵ .' Now from the words Hath given,' He signifies that He is not the Father; but in saying so,' He shews the Son's natural likeness and propriety towards the Father. If then once the Father had not, plainly the Son once had not; for as the Father, so' also the Son has. But if this is irreligious to say, and religious on the contrary to say that the Father had ever, is it not unseemly in them when the Son says that, as' the Father has, so' also the Son has, to say that He has not so³⁰⁶⁶ ,' but otherwise? Rather then is the Word faithful, and all things which He says that He has received, He has always, yet has from the Father; and the Father indeed not from any, but the Son from the Father. For as in the instance of the radiance, if the radiance itself should say, All places the light hath given me to enlighten, and I do not enlighten from myself, but as the light wills,' yet, in saying this, it does not imply that it once had not, but it means, I am proper to the light, and all things of the light are mine;' so, and much more, must we understand in the instance of the Son. For the Father, having given all things to the Son, in the Son still³⁰⁶⁷ hath all things; and the Son having, still the Father hath them; for the Son's Godhead is the Father's Godhead, and thus the Father in the Son exercises His Providence³⁰⁶⁸ over all things.

37. And while such is the sense of expressions like these, those which speak humanly concerning the Saviour admit of a religious meaning also. For with this end have we examined them beforehand, that, if we should hear Him asking where Lazarus is laid³⁰⁶⁹ , or when He asks on coming into the parts of Cæsarea, Whom do men say that I am?' or, How many loaves have ye?' and, What will ye that I shall do unto you³⁰⁷⁰ ?' we may know, from what has been already said, the right³⁰⁷¹ sense of the passages, and may not stumble as Christ's enemies the Arians. First then we must put this question to the irreligious, why they consider Him ignorant? for one who asks, does not for certain ask from ignorance; but it is possible for one who knows, still to ask concerning what He knows. Thus John was aware that Christ, when asking, How many loaves have ye?' was not ignorant, for he says, And this He said to prove him, for He Himself knew what He would do³⁰⁷² .' But if He knew what He was doing, therefore not in ignorance, but with knowledge did He ask. From this instance we may understand similar ones; that, when the Lord asks, He does not ask in ignorance, where Lazarus lies, nor again, whom men do say that He is; but knowing the thing which He was asking, aware what He was about to do. And thus with ease is their clever point exploded; but if they still persist³⁰⁷³ on account of His asking, then they must be told that in the Godhead indeed ignorance is not, but to the flesh ignorance is proper, as has been said. And that this is really so, observe how the Lord who inquired where Lazarus lay, Himself said, when He was not on the spot but a great way off, Lazarus is dead³⁰⁷⁴ ,' and where he was dead; and how that He who is considered by them as ignorant, is He Himself who foreknew the reasonings of the disciples, and was aware of what was in the heart of each, and of what was in man,' and, what is greater, alone knows the Father and says, I in the Father and the Father in Me.³⁰⁷⁵ '

38. Therefore this is plain to every one, that the flesh indeed is ignorant, but the Word Himself, considered as the Word, knows all things even before they come to be. For He did not, when He became man, cease to be God³⁰⁷⁶ ; nor, whereas He is God does He shrink from what is man's; perish the thought; but rather, being God, He has taken to Him the flesh, and being in the flesh deifies the flesh. For as He asked questions in it, so also in it did He raise the dead; and He shewed to all that He who quickens the dead and recalls the soul, much more discerns the secret of all. And He knew where Lazarus lay, and yet He asked; for the All-holy Word of God, who endured all things for our sakes, did this, that so carrying our ignorance, He might vouchsafe to us the knowledge of His own only and true Father, and of Himself, sent because of us for the salvation of all, than which no grace could be greater. When then the Saviour uses the words which they allege in their defence, Power is given to Me,' and, Glorify Thy Son,' and Peter says, Power is given unto Him,' we understand all these passages in the same sense, that humanly because of the body He says all this. For though He had no need, nevertheless He is said to have received what He received humanly, that on the other hand, inasmuch as the Lord has received, and the grant is lodged with Him, the grace may remain sure. For while mere man receives, he is liable to lose again (as was shewn in the case of Adam, for he received and he lost³⁰⁷⁷ ), but that the grace may be irrevocable, and may be kept sure³⁰⁷⁸ by men, therefore He Himself appropriates³⁰⁷⁹ the gift; and He says that He has received power, as man, which He ever had as God, and He says, Glorify Me,' who glorifies others, to shew that He hath a flesh which has need of these things. Wherefore, when the flesh receives, since that which receives is in Him, and by taking it He hath become man, therefore He is said Himself to have received.

39. If then (as has many times been said) the Word has not become man, then ascribe to the Word, as you would have it, to receive, and to need glory, and to be ignorant; but if He has become man (and He has become), and it is man's to receive, and to need, and to be ignorant, wherefore do we consider the Giver as receiver, and the Dispenser to others do we suspect to be in need, and divide the Word from the Father as imperfect and needy, while we strip human nature of grace? For if the Word Himself, considered as Word, has received and been glorified for His own sake, and if He according to His Godhead is He who is hallowed and has risen again, what hope is there for men? for they remain as they were, naked, and wretched, and dead, having no interest in the things given to the Son. Why too did the Word come among us, and become flesh? if that He might receive these things, which He says that He has received, He was without them before that, and of necessity will rather owe thanks Himself to the body³⁰⁸⁰ , because, when He came into it, then He receives these things from the Father, which He had not before His descent into the flesh. For on this shewing He seems rather to be Himself promoted because of the body³⁰⁸¹ , than the body promoted because of Him. But this notion is Judaic. But if that He might redeem mankind³⁰⁸² , the Word did come among us; and that He might hallow and deify them, the Word became flesh (and for this He did become), who does not see that it follows, that what He says that He received, when He became flesh, that He mentions, not for His own sake, but for the flesh? for to it, in which He was speaking, pertained the gifts given through Him from the Father. But let us see what He asked, and what the things altogether were which He said that He had received, that in this way also they may be brought to feeling. He asked then glory, yet He had said, All things were delivered unto Me³⁰⁸³ .' And after the resurrection, He says that He has received all power; but even before that He had said, All things were delivered unto Me,' He was Lord of all, for all things were made by Him;' and there is One Lord by whom are all things³⁰⁸⁴ .' And when He asked glory, He was as He is, the Lord of glory; as Paul says, If they had known it, they would not have crucified the Lord of glory³⁰⁸⁵ ;' for He had that glory which He asked when He said, the glory which I had with Thee before the world was³⁰⁸⁶ .'

40. Also the power which He said He received after the resurrection, that He had before He received it, and before the resurrection. For He of Himself rebuked Satan, saying, Get thee behind Me, Satan³⁰⁸⁷ ;' and to the disciples He gave the power against him, when on their return He said, I beheld Satan, as lightning, fall from heaven³⁰⁸⁸ .' And again, that what He said that He had received, that He possessed before receiving it, appears from His driving away the demons, and from His unbinding what Satan had bound, as He did in the case of the daughter of Abraham; and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, Thy sins be forgiven thee³⁰⁸⁹ ;' and from His both raising the dead, and repairing the first nature of the blind, granting to him to see. And all this He did, not waiting till He should receive, but being possessed of power³⁰⁹⁰ .' From all this it is plain that what He had as Word, that when He had become man and was risen again, He says that He received humanly³⁰⁹¹ ; that for His sake men might henceforward upon earth have power against demons, as having become partakers of a divine nature; and in heaven, as being delivered from corruption, might reign everlastingly. Thus we must acknowledge this once for all, that nothing which He says that He received, did He receive as not possessing before; for the Word, as being God, had them always; but in these passages He is said humanly to have received, that, whereas the flesh received in Him, henceforth from it the gift might abide³⁰⁹² surely for us. For what is said by Peter, receiving from God honour and glory, Angels being made subject unto Him³⁰⁹³ ,' has this meaning. As He inquired humanly, and raised Lazarus divinely, so He received' is spoken of Him humanly, but the subjection of the Angels marks the Word's Godhead.

41. Cease then, O abhorred of God³⁰⁹⁴ , and degrade not the Word; nor detract from His Godhead, which is the Father's³⁰⁹⁵ , as though He needed or were ignorant; lest ye be casting your own arguments against the Christ, as the Jews who once stoned Him. For these belong not to the Word, as the Word; but are proper to men and, as when He spat, and stretched forth the hand, and called Lazarus, we did not say that the triumphs were human, though they were done through the body, but were God's, so, on the other hand, though human things are ascribed to the Saviour in the Gospel, let us, considering the nature of what is said and that they are foreign to God, not impute them to the Word's Godhead, but to His manhood. For though the Word became flesh,' yet to the flesh are the affections proper; and though the flesh is possessed by God in the Word, yet to the Word belong the grace and the power. He did then the Father's works through the flesh; and as truly contrariwise were the affections of the flesh displayed in Him; for instance, He inquired and He raised Lazarus, He chid³⁰⁹⁶ His Mother, saying, My hour is not yet come,' and then at once He made the water wine. For He was Very God in the flesh, and He was true flesh in the Word. Therefore from His works He revealed both Himself as Son of God, and His own Father, and from the affections of the flesh He shewed that He bore a true body, and that it was His own.

Chapter XXVIII.—Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52 Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for our profit, that we be not curious (as in Acts i. 7, where on the contrary He did not say He knew not). As the Almighty asks of Adam and of Cain, yet knew, so the Son knows[as God]. Again, He advanced in wisdom also as man, else He made Angels perfect before Himself. He advanced, in that the Godhead was manifested in Him more fully as time went on.

42. These things being so, come let us now examine into But of that day and that hour knoweth no man, neither the Angels of God, nor the Son³⁰⁹⁷ ;' for being in great ignorance as regards these words, and being stupefied³⁰⁹⁸ about them, they think they have in them an important argument for their heresy. But I, when the heretics allege it and prepare themselves with it, see in them the giants³⁰⁹⁹ again fighting against God. For the Lord of heaven and earth, by whom all things were made, has to litigate before them about day and hour; and the Word who knows all things is accused by them of ignorance about a day; and the Son who knows the Father is said to be ignorant of an hour of a day; now what can be spoken more contrary to sense, or what madness can be likened to this? Through the Word all things have been made, times and seasons and night and day and the whole creation; and is the Framer of all said to be ignorant of His work? And the very context of the lection shews that the Son of God knows that hour and that day, though the Arians fall headlong in their ignorance. For after saying, nor the Son,' He relates to the disciples what precedes the day, saying, This and that shall be, and then the end.' But He who speaks of what precedes the day, knows certainly the day also, which shall be manifested subsequently to the things foretold. But if He had not known the hour, He had not signified the events before it, as not knowing when it should be. And as any one, who, by way of pointing out a house or city to those who were ignorant of it, gave an account of what comes before the house or city, and having described all, said, Then immediately comes the city or the house,' would know of course where the house or the city was (for had he not known, he had not described what comes before lest from ignorance he should throw his hearers far out of the way, or in speaking he should unawares go beyond the object), so the Lord saying what precedes that day and that hour, knows exactly, nor is ignorant, when the hour and the day are at hand.

43. Now why it was that, though He knew, He did not tell His disciples plainly at that time, no one may be curious³¹⁰⁰ where He has been silent; for Who hath known the mind of the Lord, or who hath been His counsellor³¹⁰¹ ?' but why, though He knew, He said, no, not the Son knows,' this I think none of the faithful is ignorant, viz. that He made this as those other declarations as man by reason of the flesh. For this as before is not the Word's deficiency³¹⁰² , but of that human nature³¹⁰³ whose property it is to be ignorant. And this again will be well seen by honestly examining into the occasion, when and to whom the Saviour spoke thus. Not then when the heaven was made by Him, nor when He was with the Father Himself, the Word disposing all things³¹⁰⁴ ,' nor before He became man did He say it, but when the Word became flesh³¹⁰⁵ .' On this account it is reasonable to ascribe to His manhood everything which, after He became man, He speaks humanly. For it is proper to the Word to know what was made, nor be ignorant either of the beginning or of the end of these (for the works are His), and He knows how many things He wrought, and the limit of their consistence. And knowing of each the beginning and the end, He knows surely the general and common end of all. Certainly when He says in the Gospel concerning Himself in His human character, Father, the hour is come, glorify Thy Son³¹⁰⁶ ,' it is plain that He knows also the hour of the end of all things, as the Word, though as man He is ignorant of it, for ignorance is proper to man³¹⁰⁷ , and especially ignorance of these things. Moreover this is proper to the Saviour's love of man; for since He was made man, He is not ashamed, because of the flesh which is ignorant³¹⁰⁸ , to say I know not,' that He may shew that knowing as God, He is but ignorant according to the flesh³¹⁰⁹ . And therefore He said not, no, not the Son of God knows,' lest the Godhead should seem ignorant, but simply, no, not the Son,' that the ignorance might be the Son's as born from among men.

44. On this account, He alludes to the Angels, but He did not go further and say, not the Holy Ghost;' but He was silent, with a double intimation; first that if the Spirit knew, much more must the Word know, considered as the Word, from whom the Spirit receives³¹¹⁰ ; and next by His silence about the Spirit, He made it clear, that He said of His human ministry, no, not the Son.' And a proof of it is this; that, when He had spoken humanly³¹¹¹ No, not the Son knows,' He yet shews that divinely He knew all things. For that Son whom He declares not to know the day, Him He declares to know the Father; for No one,' He says, knoweth the Father save the Son³¹¹² .' And all men but the Arians would join in confessing, that He who knows the Father, much more knows the whole of the creation; and in that whole, its end. And if already the day and the hour be determined by the Father, it is plain that through the Son are they determined, and He knows Himself what through Him has been determined³¹¹³ , for there is nothing but has come to be and has been determined through the Son. Therefore He, being the Framer of the universe, knows of what nature, and of what magnitude, and with what limits, the Father has willed it to be made; and in the how much and how far is included its period. And again, if all that is the Father's, is the Son's (and this He Himself has³¹¹⁴ said), and it is the Father's attribute to know the day, it is plain that the Son too knows it, having this proper to Him from the Father. And again, if the Son be in the Father and the Father in the Son, and the Father knows the day and the hour, it is clear that the Son, being in the Father and knowing the things of the Father, knows Himself also the day and the hour. And if the Son is also the Father's Very Image, and the Father knows the day and the hour, it is plain that the Son has this likeness³¹¹⁵ also to the Father of knowing them. And it is not wonderful if He, through whom all things were made, and in whom the universe consists, Himself knows what has been brought to be, and when the end will be of each and of all together; rather is it wonderful that this audacity, suitable as it is to the madness of the Ario-maniacs, should have forced us to have recourse to so long a defence. For ranking the Son of God, the Eternal Word, among things originate, they are not far from venturing to maintain that the Father Himself is second to the creation; for if He who knows the Father knows not the day nor the hour, I fear lest the knowledge of the creation, or rather of the lower portion of it, be greater, as they in their madness would say, than knowledge concerning the Father.

45. But for them, when they thus blaspheme the Spirit, they must expect no remission ever of such irreligion, as the Lord has said³¹¹⁶ ; but let us, who love Christ and bear Christ within us, know that the Word, not as ignorant, considered as Word, has said I know not,' for He knows, but as shewing His manhood³¹¹⁷ , in that to be ignorant is proper to man, and that He had put on flesh that was ignorant³¹¹⁸ , being in which, He said according to the flesh, I know not.' And for this reason, after saying, No not the Son knows,' and mentioning the ignorance of the men in Noah's day, immediately He added, Watch therefore, for ye know not in what hour your Lord doth come,' and again, In such an hour as ye think not, the Son of man cometh³¹¹⁹ .' For I too, having become as you for you, said no, not the Son.' For, had He been ignorant divinely, He must have said, Watch therefore, for I know not,' and, In an hour when I think not;' but in fact this hath He not said; but by saying Ye know not' and When ye think not,' He has signified that it belongs to man to be ignorant; for whose sake He too having a flesh like theirs and having become man, said No, not the Son knows,' for He knew not in flesh, though knowing as Word. And again the example from Noah exposes the shamelessness of Christ's enemies; for there too He said not, I knew not,' but They knew not until the flood came³¹²⁰ .' For men did not know, but He who brought the flood (and it was the Saviour Himself) knew the day and the hour in which He opened the cataracts of heaven and broke up the great deep, and said to Noah, Come thou and all thy house into the ark³¹²¹ .' For were He ignorant, He had not foretold to Noah, Yet seven days and I will bring a flood upon the earth.' But if in describing the day He makes use of the parallel of Noah's time, and He did know the day of the flood, therefore He knows also the day of His own coming.

46. Moreover, after narrating the parable of the Virgins, again He shews more clearly who they are who are ignorant of the day and the hour, saying, Watch therefore, for ye know neither the day nor the hour³¹²² .' He who said shortly before, No one knoweth, no not the Son,' now says not I know not,' but ye know not.' In like manner then, when His disciples asked about the end, suitably said He then, no, nor the Son,' according to the flesh because of the body; that He might shew that, as man, He knows not; for ignorance is proper to man³¹²³ . If however He is the Word, if it is He who is to come, He to be Judge, He to be the Bridegroom, He knoweth when and in what hour He cometh, and when He is to say, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light³¹²⁴ .' For as, on becoming man, He hungers and thirsts and suffers with men, so with men as man He knows not; though divinely, being in the Father Word and Wisdom, He knows, and there is nothing which He knows not. In like manner also about Lazarus³¹²⁵ He asks humanly, who was on His way to raise him, and knew whence He should recall Lazarus's soul; and it was a greater thing to know where the soul was, than to know where the body lay; but He asked humanly, that He might raise divinely. So too He asks of the disciples, on coming into the parts of Cæsarea, though knowing even before Peter made answer. For if the Father revealed to Peter the answer to the Lord's question, it is plain that through the Son³¹²⁶ was the revelation, for No one knoweth the Son,' saith He, save the Father, neither the Father save the Son, and he to whomsoever the Son will reveal Him³¹²⁷ .' But if through the Son is revealed the knowledge both of the Father and the Son, there is no room for doubting that the Lord who asked, having first revealed it to Peter from the Father, next asked humanly; in order to shew, that asking after the flesh, He knew divinely what Peter was about to say. The Son then knew, as knowing all things, and knowing His own Father, than which knowledge nothing can be greater or more perfect.

47. This is sufficient to confute them; but to shew still further that they are hostile to the truth and Christ's enemies, I could wish to ask them a question. The Apostle in the Second Epistle to the Corinthians writes, I knew a man in Christ, above fourteen years ago, whether in the body I do not know, or whether out of the body I do not know; God knoweth³¹²⁸ .' What now say ye? Knew the Apostle what had happened to him in the vision, though he says I know not,' or knew he not? If he knew not, see to it, lest, being familiar with error, ye err in the trespass³¹²⁹ of the Phrygians³¹³⁰ , who say that the Prophets and the other ministers of the Word know neither what they do nor concerning what they announce. But if he knew when he said I know not,' for he had Christ within him revealing to him all things, is not the heart of God's enemies indeed perverted and self-condemned?' for when the Apostle says, I know not,' they say that he knows; but when the Lord says, I know not,' they say that He does not know. For if since Christ was within him, Paul knew that of which he says, I know not,' does not much more Christ Himself know, though He say, I know not?' The Apostle then, the Lord revealing it to him, knew what happened to him; for on this account he says, I knew a man in Christ;' and knowing the man, he knew also how the man was caught away. Thus Elisha, who beheld Elijah, knew also how he was taken up; but though knowing, yet when the sons of the Prophets thought that Elijah was cast upon one of the mountains by the Spirit, he knowing from the first what he had seen, tried to persuade them; but when they urged it, he was silent, and suffered them to go after him. Did he then not know, because he was silent? he knew indeed, but as if not knowing, he suffered them, that they being convinced, might no more doubt about the taking up of Elijah. Therefore much more Paul, himself being the person caught away, knew also how he was caught; for Elijah knew; and had any one asked, he would have said how. And yet Paul says I know not,' for these two reasons, as I think at least; one, as he has said himself, lest because of the abundance of the revelations any one should think of him beyond what he saw; the other, because, our Saviour having said I know not,' it became him also to say I know not,' lest the servant should appear above his Lord, and the disciple above his Master.

48. Therefore He who gave to Paul to know, much rather knew Himself; for since He spoke of the antecedents of the day, He also knew, as I said before, when the Day and when the Hour, and yet though knowing, He says, No, not the Son knoweth.' Why then said He at that time I know not,' what He as Lord³¹³¹ , knew? as we may by searching conjecture, for our profit³¹³² , as I think at least, did He this; and may He grant to what we are now proposing a true meaning! On both sides did the Saviour secure our advantage; for He has made known what comes before the end, that, as He said Himself, we might not be startled nor scared, when they happen, but from them may expect the end after them. And concerning the day and the hour He was not willing to say according to His divine nature, I know,' but after the flesh, I know not,' for the sake of the flesh which was ignorant³¹³³ , as I have said before; lest they should ask Him further, and then either He should have to pain the disciples by not speaking, or by speaking might act to the prejudice of them and us all. For whatever He does, that altogether He does for our sakes, since also for us the Word became flesh.' For us therefore He said No, not the Son knoweth;' and neither was He untrue in thus saying (for He said humanly, as man, I know not'), nor did He suffer the disciples to force Him to speak, for by saying I know not' He stopped their inquiries. And so in the Acts of the Apostles it is written, when He went upon the Angels, ascending as man, and carrying up to heaven the flesh which He bore, on the disciples seeing this, and again asking, When shall the end be, and when wilt Thou be present?' He said to them more clearly, It is not for you to know the times or the seasons which the Father hath put in His own power³¹³⁴ .' And He did not then say, No, not the Son,' as He said before humanly, but, It is not for you to know.' For now the flesh had risen and put off its mortality and been deified; and no longer did it become Him to answer after the flesh when He was going into the heavens; but henceforth to teach after a divine manner, It is not for you to know times or seasons which the Father hath put in His own power; but ye shall receive Power³¹³⁵ .' And what is that Power of the Father but the Son? for Christ is God's Power and God's Wisdom.'

49. The Son then did know, as being the Word; for He implied this in what He said,—I know but it is not for you to know;' for it was for your sakes that sitting also on the mount I said according to the flesh, No, not the Son knoweth,' for the profit of you and all. For it is profitable to you to hear so much both of the Angels and of the Son, because of the deceivers which shall be afterwards; that though demons should be transfigured as Angels, and should attempt to speak concerning the end, you should not believe, since they are ignorant; and that, if Antichrist too, disguising himself, should say, I am Christ,' and should try in his turn to speak of that day and end, to deceive the hearers, ye, having these words from Me, No, not the Son,' may disbelieve him also. And further, not to know when the end is, or when the day of the end, is expedient for man, lest knowing, they might become negligent of the time between, awaiting the days near the end; for they will argue that then only must they attend to themselves³¹³⁶ . Therefore also has He been silent of the time when each shall die, lest men, being elated on the ground of knowledge, should forthwith neglect themselves for the greater part of their time. Both then, the end of all things and the limit of each of us hath the Word concealed from us (for in the end of all is the end of each, and in the end of each the end of all is comprehended), that, whereas it is uncertain and always in prospect, we may advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind³¹³⁷ . For who, knowing the day of the end, would not be dilatory with the interval? but, if ignorant, would not be ready day by day? It was on this account that the Saviour added, Watch therefore, for ye know not what hour your Lord doth come;' and, In such an hour as ye think not, the Son of man cometh³¹³⁸ .' For the advantage then which comes of ignorance has He said this; for in saying it, He wishes that we should always be prepared; for you,' He says, know not; but I, the Lord, know when I come, though the Arians do not wait for Me, who am the Word of the Father.'

50. The Lord then, knowing what is good for us beyond ourselves, thus secured the disciples; and they, being thus taught, set right those of Thessalonica³¹³⁹ when likely on this point to run into error. However, since Christ's enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, Adam, where art Thou³¹⁴⁰ ' and He inquires of Cain also, Where is Abel thy brother³¹⁴¹ ?' What then say you to this? for if you think Him ignorant and therefore to have asked, you are already of the party of the Manichees, for this is their bold thought; but if, fearing the open name, ye force yourselves to say, that He asks knowing, what is there extravagant or strange in the doctrine, that ye should thus fall, on finding that the Son, in whom God then inquired, that same Son who now is clad in flesh, inquires of the disciples as man? unless forsooth, having become Manichees, you are willing to blame³¹⁴² the question then put to Adam and all that you may give full play³¹⁴³ to your perverseness. For being exposed on all sides, you still make a whispering³¹⁴⁴ from the words of Luke, which are rightly said, but ill understood by you. And what this is, we must state, that so also their corrupt³¹⁴⁵ meaning may be shewn.

51. Now Luke says, And Jesus advanced in wisdom and stature, and in grace with God and man³¹⁴⁶ .' This then is the passage, and since they stumble in it, we are compelled to ask them, like the Pharisees and the Sadducees, of the person concerning whom Luke speaks. And the case stands thus. Is Jesus Christ man, as all other men, or is He God bearing flesh? If then He is an ordinary³¹⁴⁷ man as the rest, then let Him, as a man, advance; this however is the sentiment of the Samosatene, which virtually indeed you entertain also, though in name you deny it because of men. But if He be God bearing flesh, as He truly is, and the Word became flesh,' and being God descended upon earth, what advance had He who existed equal to God? or how had the Son increase, being ever in the Father? For if He who was ever in the Father, advanced, what, I ask, is there beyond the Father from which His advance might be made? Next it is suitable here to repeat what was said upon the point of His receiving and being glorified. If He advanced³¹⁴⁸ when He became man, it is plain that, before He became man, He was imperfect; and rather the flesh became to Him a cause of perfection, than He to the flesh. And again, if, as being the Word, He advances, what has He more to become than Word and Wisdom and Son and God's Power? For the Word is all these, of which if one can anyhow partake as it were one ray, such a man becomes all perfect among men, and equal to Angels. For Angels, and Archangels, and Dominions, and all the Powers, and Thrones, as partaking the Word, behold always the face of His Father. How then does He who to others supplies perfection, Himself advance later than they? For Angels even ministered to His human birth, and the passage from Luke comes later than the ministration of the Angels. How then at all can it even come into thought of man? or how did Wisdom advance in wisdom? or how did He who to others gives grace (as Paul says in every Epistle, knowing that through Him grace is given, The grace of our Lord Jesus Christ be with you all'), how did He advance in grace? for either let them say that the Apostle is untrue, and presume to say that the Son is not Wisdom, or else if He is Wisdom as Solomon said, and if Paul wrote, Christ God's Power and God's Wisdom,' of what advance did Wisdom admit further?

52. For men, creatures as they are, are capable in a certain way of reaching forward and advancing in virtue³¹⁴⁹ . Enoch, for instance, was thus translated, and Moses increased and was perfected; and Isaac by advancing became great³¹⁵⁰ ;' and the Apostle said that he reached forth³¹⁵¹ ' day by day to what was before him. For each had room for advancing, looking to the step before him. But the Son of God, who is One and Only, what room had He for reaching forward? for all things advance by looking at Him; and He, being One and Only, is in the Only Father, from whom again He does not reach forward, but in Him abideth ever³¹⁵² . To men then belongs advance; but the Son of God, since He could not advance, being perfect in the Father, humbled Himself for us, that in His humbling we on the other hand might be able to increase. And our increase is no other than the renouncing things sensible, and coming to the Word Himself; since His humbling is nothing else than His taking our flesh. It was not then the Word, considered as the Word, who advanced; who is perfect from the perfect Father³¹⁵³ , who needs nothing, nay brings forward others to an advance; but humanly is He here also said to advance, since advance belongs to man³¹⁵⁴ . Hence the Evangelist, speaking with cautious exactness³¹⁵⁵ , has mentioned stature in the advance; but being Word and God He is not measured by stature, which belongs to bodies. Of the body then is the advance; for, it advancing, in it advanced also the manifestation³¹⁵⁶ of the Godhead to those who saw it. And, as the Godhead was more and more revealed, by so much more did His grace as man increase before all men. For as a child He was carried to the Temple; and when He became a boy, He remained there, and questioned the priests about the Law. And by degrees His body increasing, and the Word manifesting Himself³¹⁵⁷ in it, He is confessed henceforth by Peter first, then also by all, Truly this is the Son of God³¹⁵⁸ ;' however wilfully the Jews, both the ancient and these modern³¹⁵⁹ , shut fast their eyes, lest they see that to advance in wisdom is not the advance of Wisdom Itself, but rather the manhood's advance in It. For Jesus advanced in wisdom and grace;' and, if we may speak what is explanatory as well as true, He advanced in Himself; for Wisdom builded herself an house,' and in herself she gave the house advancement.

53. (What moreover is this advance that is spoken of, but, as I said before, the deifying and grace imparted from Wisdom to men, sin being obliterated in them and their inward corruption, according to their likeness and relationship to the flesh of the Word?) For thus, the body increasing in stature, there developed in it the manifestation of the Godhead also, and to all was it displayed that the body was God's Temple³¹⁶⁰ , and that God was in the body. And if they urge, that The Word become flesh' is called Jesus, and refer to Him the term advanced,' they must be told that neither does this impair³¹⁶¹ the Father's Light³¹⁶² , which is the Son, but that it still shews that the Word has become man, and bore true flesh. And as we said³¹⁶³ that He suffered in the flesh, and hungered in the flesh, and was fatigued in the flesh, so also reasonably may He be said to have advanced in the flesh; for neither did the advance, such as we have described it, take place with the Word external to the flesh, for in Him was the flesh which advanced and His is it called, and that as before, that man's advance might abide³¹⁶⁴ and fail not, because of the Word which is with it. Neither then was the advance the Word's, nor was the flesh Wisdom, but the flesh became the body of Wisdom³¹⁶⁵ . Therefore, as we have already said, not Wisdom, as Wisdom, advanced in respect of Itself; but the manhood advanced in Wisdom, transcending by degrees human nature, and being deified, and becoming and appearing to all as the organ³¹⁶⁶ of Wisdom for the operation and the shining forth³¹⁶⁷ of the Godhead. Wherefore neither said he, The Word advanced,' but Jesus, by which Name the Lord was called when He became man; so that the advance is of the human nature in such wise as we explained above.

Chapter XXIX.—Texts Explained; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared.

54. Therefore as, when the flesh advanced, He is said to have advanced, because the body was His own, so also what is said at the season of His death, that He was troubled, that He wept, must be taken in the same sense³¹⁶⁸ . For they, going up and down³¹⁶⁹ , as if thereby recommending their heresy anew, allege; "Behold, He wept,' and said, Now is My soul troubled,' and He besought that the cup might pass away; how then, if He so spoke, is He God, and Word of the Father?" Yea, it is written that He wept, O God's enemies, and that He said, I am troubled,' and on the Cross He said, Eloi, Eloi, lama sabachthani,' that is, My God, My God, why hast Thou forsaken Me?' and He besought that the cup might pass away³¹⁷⁰ . Thus certainly it is written; but again I would ask you (for the same rejoinder must of necessity be made to each of your objections³¹⁷¹ ), If the speaker is mere man, let him weep and fear death, as being man; but if He is the Word in flesh³¹⁷² (for one must not be reluctant to repeat), whom had He to fear being God? or wherefore should He fear death, who was Himself Life, and was rescuing others from death? or how, whereas He said, Fear not him that kills the body³¹⁷³ ,' should He Himself fear? And how should He who said to Abraham, Fear not, for I am with thee,' and encouraged Moses against Pharaoh, and said to the son of Nun, Be strong, and of a good courage³¹⁷⁴ ,' Himself feel terror before Herod and Pilate? Further, He who succours others against fear (for the Lord,' says Scripture, is on my side, I will not fear what man shall do unto me³¹⁷⁵ '), did He fear governors, mortal men? did He who Himself was come against death, feel terror of death? Is it not both unseemly and irreligious to say that He was terrified at death or hades, whom the keepers of the gates of hades³¹⁷⁶ saw and shuddered? But if, as you would hold, the Word was in terror wherefore, when He spoke long before of the conspiracy of the Jews, did He not flee, nay said when actually sought, I am He?' for He could have avoided death, as He said, I have power to lay down My life, and I have power to take it again;' and No one taketh it from Me³¹⁷⁷ .'