On the Incarnation of the Word (part 2 of 3)

§22. But why did He not withdraw His body from the Jews, and so guard its immortality? (1) It became Him not to inflict death on Himself, and yet not to shun it. (2) He came to receive death as the due of others, therefore it should come to Him from without. (3) His death must be certain, to guarantee the truth of His Resurrection. Also, He could not die from infirmity, lest He should be mocked in His healing of others.

But it were better, one might say, to have hidden from the designs of the Jews, that He might guard His body altogether from death. Now let such an one be told that this too was unbefitting the Lord. For as it was not fitting for the Word of God, being the Life, to inflict death Himself on His own body, so neither was it suitable to fly from death offered by others, but rather to follow it up unto destruction, for which reason He naturally neither laid aside His body of His own accord, nor, again, fled from the Jews when they took counsel against Him. 2. But this did not shew weakness on the Word's part, but, on the contrary, shewed Him to be Saviour and Life; in that He both awaited death to destroy it, and hasted to accomplish the death offered Him for the salvation of all. 3. And besides, the Saviour came to accomplish not His own death, but the death of men; whence He did not lay aside His body by a death of His own²⁶⁰—for He was Life and had none—but received that death which came from men, in order perfectly to do away with this when it met Him in His own body. 4. Again, from the following also one might see the reasonableness of the Lord's body meeting this end. The Lord was especially concerned for the resurrection of the body which He was set to accomplish. For what He was to do was to manifest it as a monument of victory over death, and to assure all of His having effected the blotting out of corruption, and of the incorruption of their bodies from thenceforward; as a gage of which and a proof of the resurrection in store for all, He has preserved His own body incorrupt. 5. If, then, once more, His body had fallen sick, and the word had been sundered from it in the sight of all, it would have been unbecoming that He who healed the diseases of others should suffer His own instrument to waste in sickness. For how could His driving out the diseases of others have been believed²⁶¹ in if His own temple fell sick in Him²⁶² ? For either He had been mocked as unable to drive away diseases, or if He could, but did not, He would be thought insensible toward others also.

§23. Necessity of a public death for the doctrine of the Resurrection.

But even if, without any disease and without any pain, He had hidden His body away privily and by Himself "in²⁶³ a corner," or in a desert place, or in a house, or anywhere, and afterwards suddenly appeared and said that He had been raised from the dead, He would have seemed on all hands to be telling idle tales²⁶⁴ , and what He said about the Resurrection would have been all the more discredited, as there was no one at all to witness to His death. Now, death must precede resurrection, as it would be no resurrection did not death precede; so that if the death of His body had taken place anywhere in secret, the death not being apparent nor taking place before witnesses, His Resurrection too had been hidden and without evidence. 2. Or why, while when He had risen He proclaimed the Resurrection, should He cause His death to take place in secret? or why, while He drove out evil spirits in the presence of all, and made the man blind from his birth recover his sight, and changed the water into wine, that by these means He might be believed to be the Word of God, should He not manifest His mortal nature as incorruptible in the presence of all, that He might be believed Himself to be the Life? 3. Or how were His disciples to have boldness in speaking of the Resurrection, were they not able to say that He first died? Or how could they be believed, saying that death had first taken place and then the Resurrection, had they not had as witnesses of His death the men before whom they spoke with boldness? For if, even as it was, when His death and Resurrection had taken place in the sight of all, the Pharisees of that day would not believe, but compelled even those who had seen the Resurrection to deny it, why, surely, if these things had happened in secret, how many pretexts for disbelief would they have devised? 4. Or how could the end of death, and the victory over it be proved, unless challenging it before the eyes of all He had shewn it to be dead, annulled for the future by the incorruption of His body?

§24. Further objections anticipated. He did not choose His manner of death; for He was to prove Conqueror of death in all or any of its forms: (simile of a good wrestler). The death chosen to disgrace Him proved the Trophy against death: moreover it preserved His body undivided.

But what others also might have said, we must anticipate in reply. For perhaps a man might say even as follows: If it was necessary for His death to take place before all, and with witnesses, that the story of His Resurrection also might be believed, it would have been better at any rate for Him to have devised for Himself a glorious death, if only to escape the ignominy of the Cross. 2. But had He done even this, He would give ground for suspicion against Himself, that He was not powerful against every death, but only against the death devised for²⁶⁵ Him; and so again there would have been a pretext for disbelief about the Resurrection all the same. So death came to His body, not from Himself, but from hostile counsels, in order that whatever death they offered to the Saviour, this He might utterly do away. 3. And just as a noble wrestler, great in skill and courage, does not pick out his antagonists for himself, lest he should raise a suspicion of his being afraid of some of them, but puts it in the choice of the onlookers, and especially so if they happen to be his enemies, so that against whomsoever they match him, him he may throw, and be believed superior to them all; so also the Life of all, our Lord and Saviour, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies, which they thought dreadful and ignominious and not to be faced; so that this also being destroyed, both He Himself might be believed to be the Life, and the power of death be brought utterly to nought. 4. So something surprising and startling has happened; for the death, which they thought to inflict as a disgrace, was actually a monument of victory against death itself. Whence neither did He suffer the death of John, his head being severed, nor, as Esaias, was He sawn in sunder; in order that even in death He might still keep His body undivided and in perfect soundness, and no pretext be afforded to those that would divide the Church.

§25. Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the "Prince of the powers of the air" in His own region, clearing the way to heaven and opening for us the everlasting doors.

And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. 2. For if He came Himself to bear the curse laid upon us, how else could He have "become²⁶⁶ a curse," unless He received the death set for a curse? and that is the Cross. For this is exactly what is written: "Cursed²⁶⁷ is he that hangeth on a tree." 3. Again, if the Lord's death is the ransom of all, and by His death "the middle²⁶⁸ wall of partition" is broken down, and the calling of the nations is brought about, how would He have called us to Him, had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands, that with the one He might draw the ancient people, and with the other those from the Gentiles, and unite both in Himself. 4. For this is what He Himself has said, signifying by what manner of death He was to ransom all: "I, when²⁶⁹ I am lifted up," He saith, "shall draw all men unto Me." 5. And once more, if the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere, and there bearing rule over his fellow-spirits, as his peers in disobedience, not only works illusions by their means in them that are deceived, but tries to hinder them that are going up (and about this²⁷⁰ the Apostle says: "According to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience"); while the Lord came to cast down the devil, and clear the air and prepare the way for us up into heaven, as said the Apostle: "Through²⁷¹ the veil, that is to say, His flesh"—and this must needs be by death—well, by what other kind of death could this have come to pass, than by one which took place in the air, I mean the cross? for only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death. 6. For thus being lifted up He cleared the air²⁷² of the malignity both of the devil and of demons of all kinds, as He says: "I beheld²⁷³ Satan as lightning fall from heaven;" and made a new opening of the way up into heaven as He says once more: "Lift²⁷⁴ up your gates, O ye princes, and be ye lift up, ye everlasting doors." For it was not the Word Himself that needed an opening of the gates, being Lord of all; nor were any of His works closed to their Maker; but we it was that needed it whom He carried up by His own body. For as He offered it to death on behalf of all, so by it He once more made ready the way up into the heavens.

§26. Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c) to wait till the witnesses of His death were dispersed, or its memory faded.

The death on the Cross, then, for us has proved seemly and fitting, and its cause has been shewn to be reasonable in every respect; and it may justly be argued that in no other way than by the Cross was it right for the salvation of all to take place. For not even thus—not even on the Cross—did He leave Himself concealed; but far otherwise, while He made creation witness to the presence of its Maker, He suffered not the temple of His body to remain long, but having merely shewn it to be dead, by the contact of death with it, He straightway raised it up on the third day, bearing away, as the mark of victory and the triumph over death, the incorruptibility and impassibility which resulted to His body. 2. For He could, even immediately on death, have raised His body and shewn it alive; but this also the Saviour, in wise foresight, did not do. For one might have said that He had not died at all, or that death had not come into perfect contact with Him, if He had manifested the Resurrection at once. 3. Perhaps, again, had the interval of His dying and rising again been one of two days²⁷⁵ only, the glory of His incorruption would have been obscure. So in order that the body might be proved to be dead, the Word tarried yet one intermediate day, and on the third shewed it incorruptible to all. 4. So then, that the death on the Cross might be proved, He raised His body on the third day. 5. But lest, by raising it up when it had remained a long time and been completely corrupted, He should be disbelieved, as though He had exchanged it for some other body—for a man might also from lapse of time distrust what he saw, and forget what had taken place—for this cause He waited not more than three days; nor did He keep long in suspense those whom He had told about the Resurrection: 6. but while the word was still echoing in their ears and their eyes were still expectant and their mind in suspense, and while those who had slain Him were still living on earth, and were on the spot and could witness to the death of the Lord's body, the Son of God Himself, after an interval of three days, shewed His body, once dead, immortal and incorruptible; and it was made manifest to all that it was not from any natural weakness of the Word that dwelt in it that the body had died, but in order that in it death might be done away by the power of the Saviour.

§27. The change wrought by the Cross in the relation of Death to Man.

For that death is destroyed, and that the Cross is become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ's disciples, and that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead. 2. For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible²⁷⁶ , and all wept for the dead as though they perished. But now that the Saviour has raised His body, death is no longer terrible; for all who believe in Christ tread him under as nought, and choose rather to die than to deny their faith in Christ. For they verily know that when they die they are not destroyed, but actually [begin to] live, and become incorruptible through the Resurrection. 3. And that devil that once maliciously exulted in death, now that its²⁷⁷ pains were loosed, remained the only one truly dead. And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him. But when they are gone over to Christ's faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Saviour has accomplished against it. For while still tender in years they make haste to die, and not men only, but women also, exercise themselves by bodily discipline against it. So weak has he become, that even women who were formerly deceived by him, now mock at him as dead and paralyzed. 4. For as when a tyrant has been defeated by a real king, and bound hand and foot, then all that pass by laugh him to scorn, buffeting and reviling him, no longer fearing his fury and barbarity, because of the king who has conquered him; so also, death having been conquered and exposed by the Saviour on the Cross, and bound hand and foot, all they who are in Christ, as they pass by, trample on him, and witnessing to Christ scoff at death, jesting at him, and saying what has been written against him of old: "O death²⁷⁸ , where is thy victory? O grave, where is thy sting."

§28. This exceptional fact must be tested by experience. Let those who doubt it become Christians.

Is this, then, a slight proof of the weakness of death? or is it a slight demonstration of the victory won over him by the Saviour, when the youths and young maidens that are in Christ despise this life and practise to die? 2. For man is by nature afraid of death and of the dissolution of the body; but there is this most startling fact, that he who has put on the faith of the Cross despises even what is naturally fearful, and for Christ's sake is not afraid of death. 3. And just as, whereas fire has the natural property of burning, if some one said there was a substance which did not fear its burning, but on the contrary proved it weak—as the asbestos among the Indians is said to do—then one who did not believe the story, if he wished to put it to the test, is at any rate, after putting on the fireproof material and touching the fire, thereupon assured of the weakness attributed²⁷⁹ to the fire: 4. or if any one wished to see the tyrant bound, at any rate by going into the country and domain of his conqueror he may see the man, a terror to others, reduced to weakness; so if a man is incredulous even still after so many proofs and after so many who have become martyrs in Christ, and after the scorn shewn for death every day by those who are illustrious in Christ, still, if his mind be even yet doubtful as to whether death has been brought to nought and had an end, he does well to wonder at so great a thing, only let him not prove obstinate in incredulity, nor case-hardened in the face of what is so plain. 5. But just as he who has got the asbestos knows that fire has no burning power over it, and as he who would see the tyrant bound goes over to the empire of his conqueror, so too let him who is incredulous about the victory over death receive the faith of Christ, and pass over to His teaching, and he shall see the weakness of death, and the triumph over it. For many who were formerly incredulous and scoffers have afterwards believed and so despised death as even to become martyrs for Christ Himself.

§29. Here then are wonderful effects, and a sufficient cause, the Cross, to account for them, as sunrise accounts for daylight.

Now if by the sign of the Cross, and by faith in Christ, death is trampled down, it must be evident before the tribunal of truth that it is none other than Christ Himself that has displayed trophies and triumphs over death, and made him lose all his strength. 2. And if, while previously death was strong, and for that reason terrible, now after the sojourn of the Saviour and the death and Resurrection of His body it is despised, it must be evident that death has been brought to nought and conquered by the very Christ that ascended the Cross. 3. For as, if after night-time the sun rises, and the whole region of earth is illumined by him, it is at any rate not open to doubt that it is the sun who has revealed his light everywhere, that has also driven away the dark and given light to all things; so, now that death has come into contempt, and been trodden under foot, from the time when the Saviour's saving manifestation in the flesh and His death on the Cross took place, it must be quite plain that it is the very Saviour that also appeared in the body, Who has brought death to nought, and Who displays the signs of victory over him day by day in His own disciples. 4. For when one sees men, weak by nature, leaping forward to death, and not fearing its corruption nor frightened of the descent into Hades, but with eager soul challenging it; and not flinching from torture, but on the contrary, for Christ's sake electing to rush upon death in preference to life upon earth, or even if one be an eye-witness of men and females and young children rushing and leaping upon death for the sake of Christ's religion; who is so silly, or who is so incredulous, or who so maimed in his mind, as not to see and infer that Christ, to Whom the people witness, Himself supplies and gives to each the victory over death, depriving him of all his power in each one of them that hold His faith and bear the sign of the Cross. 5. For he that sees the serpent trodden under foot, especially knowing his former fierceness no longer doubts that he is dead and has quite lost his strength, unless he is perverted in mind and has not even his bodily senses sound. For who that sees a lion, either, made sport of by children, fails to see that he is either dead or has lost all his power? 6. Just as, then, it is possible to see with the eyes the truth of all this, so, now that death is made sport of and despised by believers in Christ let none any longer doubt, nor any prove incredulous, of death having been brought to nought by Christ, and the corruption of death destroyed and stayed.

§30. The reality of the resurrection proved by facts: (1) the victory over death described above: (2) the Wonders of Grace are the work of One Living, of One who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who shatters their power is alive.

What we have so far said, then, is no small proof that death has been brought to naught, and that the Cross of the Lord is a sign of victory over him. But of the Resurrection of the body to immortality thereupon accomplished by Christ, the common Saviour and true Life of all, the demonstration by facts is clearer than arguments to those whose mental vision is sound. 2. For if, as our argument shewed, death has been brought to nought, and because of Christ all tread him under foot, much more did He Himself first tread him down with His own body, and bring him to nought. But supposing death slain by Him, what could have happened save the rising again of His body, and its being displayed as a monument of victory against death? or how could death have been shewn to be brought to nought unless the Lord's body had risen? But if this demonstration of the Resurrection seem to any one insufficient, let him be assured of what is said even from what takes place before his eyes. 3. For whereas on a man's decease he can put forth no power, but his influence lasts to the grave and thenceforth ceases; and actions, and power over men, belong to the living only; let him who will, see and be judge, confessing the truth from what appears to sight. 4. For now that the Saviour works so great things among men, and day by day is invisibly persuading so great a multitude from every side, both from them that dwell in Greece and in foreign lands, to come over to His faith, and all to obey His teaching, will any one still hold his mind in doubt whether a Resurrection has been accomplished by the Saviour, and whether Christ is alive, or rather is Himself the Life? 5. Or is it like a dead man to be pricking the consciences of men, so that they deny their hereditary laws and bow before the teaching of Christ? Or how, if he is no longer active (for this is proper to one dead), does he stay from their activity those who are active and alive, so that the adulterer no longer commits adultery, and the murderer murders no more, nor is the inflicter of wrong any longer grasping, and the profane is henceforth religious? Or how, if He be not risen but is dead, does He drive away, and pursue, and cast down those false gods said by the unbelievers to be alive, and the demons they worship? 6. For where Christ is named, and His faith, there all idolatry is deposed and all imposture of evil spirits is exposed, and any spirit is unable to endure even the name, nay even on barely hearing it flies and disappears. But this work is not that of one dead, but of one that lives—and especially of God. 7. In particular, it would be ridiculous to say that while the spirits cast out by Him and the idols brought to nought are alive, He who chases them away, and by His power prevents their even appearing, yea, and is being confessed by them all to be Son of God, is dead.

§31. If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ.

But they who disbelieve in the Resurrection afford a strong proof against themselves, if instead of all the spirits and the gods worshipped by them casting out Christ, Who, they say, is dead, Christ on the contrary proves them all to be dead. 2. For if it be true that one dead can exert no power, while the Saviour does daily so many works, drawing men to religion, persuading to virtue, teaching of immortality, leading on to a desire for heavenly things, revealing the knowledge of the Father, inspiring strength to meet death, shewing Himself to each one, and displacing the godlessness of idolatry, and the gods and spirits of the unbelievers can do none of these things, but rather shew themselves dead at the presence of Christ, their pomp being reduced to impotence and vanity; whereas by the sign of the Cross all magic is stopped, and all witchcraft brought to nought, and all the idols are being deserted and left, and every unruly pleasure is checked, and every one is looking up from earth to heaven: Whom is one to pronounce dead? Christ, that is doing so many works? But to work is not proper to one dead. Or him that exerts no power at all, but lies as it were without life? which is essentially proper to the idols and spirits, dead as they are. 3. For the Son of God is²⁸⁰ "living and active," and works day by day, and brings about the salvation of all. But death is daily proved to have lost all his power, and idols and spirits are proved to be dead rather than Christ, so that henceforth no man can any longer doubt of the Resurrection of His body. 4. But he who is incredulous of the Resurrection of the Lord's body would seem to be ignorant of the power of the Word and Wisdom of God. For if He took a body to Himself at all, and—in reasonable consistency, as our argument shewed—appropriated it as His own, what was the Lord to do with it? or what should be the end of the body when the Word had once descended upon it? For it could not but die, inasmuch as it was mortal, and to be offered unto death on behalf of all: for which purpose it was that the Saviour fashioned it for Himself. But it was impossible for it to remain dead, because it had been made the temple of life. Whence, while it died as mortal, it came to life again by reason of the Life in it; and of its Resurrection the works are a sign.

§32. But who is to see Him risen, so as to believe? Nay, God is ever invisible and known by His works only: and here the works cry out in proof. If you do not believe, look at those who do, and perceive the Godhead of Christ. The demons see this, though men be blind. Summary of the argument so far.

But if, because He is not seen, His having risen at all is disbelieved, it is high time for those who refuse belief to deny the very course of Nature. For it is God's peculiar property at once to be invisible and yet to be known from His works, as has been already stated above. 2. If, then, the works are not there, they do well to disbelieve what does not appear. But if the works cry aloud and shew it clearly, why do they choose to deny the life so manifestly due to the Resurrection? For even if they be maimed in their intelligence, yet even with the external senses men may see the unimpeachable power and Godhead of Christ. 3. For even a blind man, if he see not the sun, yet if he but take hold of the warmth the sun gives out, knows that there is a sun above the earth. Thus let our opponents also, even if they believe not as yet, being still blind to the truth, yet at least knowing His power by others who believe, not deny the Godhead of Christ and the Resurrection accomplished by Him. 4. For it is plain that if Christ be dead, He could not be expelling demons and spoiling idols; for a dead man the spirits would not have obeyed. But if they be manifestly expelled by the naming of His name, it must be evident that He is not dead; especially as spirits, seeing even what is unseen by men, could tell if Christ were dead and refuse Him any obedience at all. 5. But as it is, what irreligious men believe not, the spirits see—that He is God,—and hence they fly and fall at His feet, saying just what they uttered when He was in the body: "We²⁸¹ know Thee Who Thou art, the Holy One of God;" and, "Ah, what have we to do with Thee, Thou Son of God? I pray Thee, torment me not." 6. As then demons confess Him, and His works bear Him witness day by day, it must be evident, and let none brazen it out against the truth, both that the Saviour raised His own body, and that He is the true Son of God, being from Him, as from His Father, His own Word, and Wisdom, and Power, Who in ages later took a body for the salvation of all, and taught the world concerning the Father, and brought death to nought, and bestowed incorruption upon all by the promise of the Resurrection, having raised His own body as a first-fruits of this, and having displayed it by the sign of the Cross as a monument of victory over death and its corruption.

§33. Unbelief of Jews and scoffing of Greeks. The former confounded by their own Scriptures. Prophecies of His coming as God and as Man.

These things being so, and the Resurrection of His body and the victory gained over death by the Saviour being clearly proved, come now let us put to rebuke both the disbelief of the Jews and the scoffing of the Gentiles. 2. For these, perhaps, are the points where Jews express incredulity, while Gentiles laugh, finding fault with the unseemliness of the Cross, and of the Word of God becoming man. But our argument shall not delay to grapple with both especially as the proofs at our command against them are clear as day. 3. For Jews in their incredulity may be refuted from the Scriptures, which even themselves read; for this text and that, and, in a word, the whole inspired Scripture, cries aloud concerning these things, as even its express words abundantly shew. For prophets proclaimed beforehand concerning the wonder of the Virgin and the birth from her, saying: "Lo, the²⁸² Virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which is, being interpreted, God with us." 4. But Moses, the truly great, and whom they believe to speak truth, with reference to the Saviour's becoming man, having estimated what was said as important, and assured of its truth, set it down in these words: "There²⁸³ shall rise a star out of Jacob, and a man out of Israel, and he shall break in pieces the captains of Moab." And again: "How lovely are thy habitations O Jacob, thy tabernacles O Israel, as shadowing gardens, and as parks by the rivers, and as tabernacles which the Lord hath fixed, as cedars by the waters. A man shall come forth out of his seed, and shall be Lord over many peoples." And again, Esaias: "Before²⁸⁴ the Child know how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of Assyria." 5. That a man, then, shall appear is foretold in those words. But that He that is to come is Lord of all, they predict once more as follows: "Behold²⁸⁵ the Lord sitteth upon a light cloud, and shall come into Egypt, and the graven images of Egypt shall be shaken." For from thence also it is that the Father calls Him back, saying: "I called²⁸⁶ My Son out of Egypt."

§34. Prophecies of His passion and death in all its circumstances.

Nor is even His death passed over in silence: on the contrary, it is referred to in the divine Scriptures, even exceeding clearly. For to the end that none should err for want of instruction in the actual events, they feared not to mention even the cause of His death,—that He suffers it not for His own sake, but for the immortality and salvation of all, and the counsels of the Jews against Him and the indignities offered Him at their hands. 2. They say then: "A man²⁸⁷ in stripes, and knowing how to bear weakness, for his face is turned away: he was dishonoured and held in no account. He beareth our sins, and is in pain on our account; and we reckoned him to be in labour, and in stripes, and in ill-usage; but he was wounded for our sins, and made weak for our wickedness. The chastisement of our peace was upon him, and by his stripes we were healed." O marvel at the loving-kindness of the Word, that for our sakes He is dishonoured, that we may be brought to honour. "For all we," it says, "like sheep were gone astray; man had erred in his way; and the Lord delivered him for our sins; and he openeth not his mouth, because he hath been evilly entreated. As a sheep was he brought to the slaughter, and as a lamb dumb before his shearer, so openeth he not his mouth: in his abasement his judgment was taken away²⁸⁸ ." 3. Then lest any should from His suffering conceive Him to be a common man, Holy Writ anticipates the surmises of man, and declares the power (which worked) for Him²⁸⁹ , and the difference of His nature compared with ourselves, saying: "But who shall declare his generation? For his life is taken away²⁹⁰ from the earth. From the wickedness of the people was he brought to death. And I will give the wicked instead of his burial, and the rich instead of his death; for he did no wickedness, neither was guile found in his mouth. And the Lord will cleanse him from his stripes."

§35. Prophecies of the Cross. How these prophecies are satisfied in Christ alone.

But, perhaps, having heard the prophecy of His death, you ask to learn also what is set forth concerning the Cross. For not even this is passed over: it is displayed by the holy men with great plainness. 2. For first Moses predicts it, and that with a loud voice, when he says: "Ye shall see²⁹¹ your Life hanging before your eyes, and shall not believe." 3. And next, the prophets after him witness of this, saying: "But²⁹² I as an innocent lamb brought to be slain, knew it not; they counselled an evil counsel against me, saying, Hither and let us cast a tree upon his²⁹³ bread, and efface him from the land of the living." 4. And again: "They pierced²⁹⁴ my hands and my feet, they numbered all my bones, they parted my garments among them, and for my vesture they cast lots." 5. Now a death raised aloft and that takes place on a tree, could be none other than the Cross: and again, in no other death are the hands and feet pierced, save on the Cross only. 6. But since by the sojourn of the Saviour among men all nations also on every side began to know God; they did not leave this point, either, without a reference: but mention is made of this matter as well in the Holy Scriptures. For "there²⁹⁵ shall be," he saith, "the root of Jesse, and he that riseth to rule the nations, on him shall the nations hope." This then is a little in proof of what has happened. 7. But all Scripture teems with refutations of the disbelief of the Jews. For which of the righteous men and holy prophets, and patriarchs, recorded in the divine Scriptures, ever had his corporal birth of a virgin only? Or what woman has sufficed without man for the conception of human kind? Was not Abel born of Adam, Enoch of Jared, Noe of Lamech, and Abraham of Tharra, Isaac of Abraham, Jacob of Isaac? Was not Judas born of Jacob, and Moses and Aaron of Ameram? Was not Samuel born of Elkana, was not David of Jesse, was not Solomon of David, was not Ezechias of Achaz, was not Josias of Amos, was not Esaias of Amos, was not Jeremy of Chelchias, was not Ezechiel of Buzi? Had not each a father as author of his existence? Who then is he that is born of a virgin only? For the prophet made exceeding much of this sign. 8. Or whose birth did a star in the skies forerun, to announce to the world him that was born? For when Moses was born, he was hid by his parents: David was not heard of, even by those of his neighbourhood, inasmuch as even the great Samuel knew him not, but asked, had Jesse yet another son? Abraham again became known to his neighbours as²⁹⁶ a great man only subsequently to his birth. But of Christ's birth the witness was not man, but a star in that heaven whence He was descending.

§36. Prophecies of Christ's sovereignty, flight into Egypt, &c.

But what king that ever was, before he had strength to call father or mother, reigned and gained triumphs over his enemies²⁹⁷ ? Did not David come to the throne at thirty years of age, and Solomon, when he had grown to be a young man? Did not Joas enter on the kingdom when seven years old, and Josias, a still later king, receive the government about the seventh year of his age? And yet they at that age had strength to call father or mother. 2. Who, then, is there that was reigning and spoiling his enemies almost before his birth? Or what king of this sort has ever been in Israel and in Juda—let the Jews, who have searched out the matter, tell us—in whom all the nations have placed their hopes and had peace, instead of being at enmity with them on every side? 3. For as long as Jerusalem stood there was war without respite betwixt them, and they all fought with Israel; the Assyrians oppressed them, the Egyptians persecuted them, the Babylonians fell upon them; and, strange to say, they had even the Syrians their neighbours at war against them. Or did not David war against them of Moab, and smite the Syrians, Josias guard against his neighbours, and Ezechias quail at the boasting of Senacherim, and Amalek make war against Moses, and the Amorites oppose him, and the inhabitants of Jericho array themselves against Jesus son of Naue? And, in a word, treaties of friendship had no place between the nations and Israel. Who, then, it is on whom the nations are to set their hope, it is worth while to see. For there must be such an one, as it is impossible for the prophet to have spoken falsely. 4. But which of the holy prophets or of the early patriarchs has died on the Cross for the salvation of all? Or who was wounded and destroyed for the healing of all? Or which of the righteous men, or kings, went down to Egypt, so that at his coming the idols of Egypt fell²⁹⁸ ? For Abraham went thither, but idolatry prevailed universally all the same. Moses was born there, and the deluded worship of the people was there none the less.

§37. Psalm xxii. 16, &c. Majesty of His birth and death. Confusion of oracles and demons in Egypt.

Or who among those recorded in Scripture was pierced in the hands and feet, or hung at all upon a tree, and was sacrificed on a cross for the salvation of all? For Abraham died, ending his life on a bed; Isaac and Jacob also died with their feet raised on a bed; Moses and Aaron died on the mountain; David in his house, without being the object of any conspiracy at the hands of the people; true, he was pursued by Saul, but he was preserved unhurt. Esaias was sawn asunder, but not hung on a tree. Jeremy was shamefully treated, but did not die under condemnation; Ezechie suffered, not however for the people, but to indicate what was to come upon the people. 2. Again, these, even where they suffered, were men resembling all in their common nature; but he that is declared in Scripture to suffer on behalf of all is called not merely man, but the Life of all, albeit He was in fact like men in nature. For "ye shall²⁹⁹ see," it says, "your Life hanging before your eyes;" and "who shall declare his generation?" For one can ascertain the genealogy of all the saints, and declare it from the beginning, and of whom each was born; but the generation of Him that is the Life the Scriptures refer to as not to be declared. 3. Who then is he of whom the Divine Scriptures say this? Or who is so great that even the prophets predict of him such great things? None else, now, is found in the Scriptures but the common Saviour of all, the Word of God, our Lord Jesus Christ. For He it is that proceeded from a virgin and appeared as man on the earth, and whose generation after the flesh cannot be declared. For there is none that can tell His father after the flesh, His body not being of a man, but of a virgin alone; 4. so that no one can declare the corporal generation of the Saviour from a man, in the same way as one can draw up a genealogy of David and of Moses and of all the patriarchs. For He it is that caused the star also to mark the birth of His body; since it was fit that the Word, coming down from heaven, should have His constellation also from heaven, and it was fitting that the King of Creation when He came forth should be openly recognized by all creation. 5. Why, He was born in Judæa, and men from Persia came to worship Him. He it is that even before His appearing in the body won the victory over His demon adversaries and a triumph over idolatry. All heathen at any rate from every region, abjuring their hereditary tradition and the impiety of idols, are now placing their hope in Christ, and enrolling themselves under Him, the like of which you may see with your own eyes. 6. For at no other time has the impiety of the Egyptians ceased, save when the Lord of all, riding as it were upon a cloud, came down there in the body and brought to nought the delusion of idols, and brought over all to Himself, and through Himself to the Father. 7. He it is that was crucified before the sun and all creation as witnesses, and before those who put Him to death: and by His death has salvation come to all, and all creation been ransomed. He is the Life of all, and He it is that as a sheep yielded His body to death as a substitute, for the salvation of all, even though the Jews believe it not.

§38. Other clear prophecies of the coming of God in the flesh. Christ's miracles unprecedented.

For if they do not think these proofs sufficient, let them be persuaded at any rate by other reasons, drawn from the oracles they themselves possess. For of whom do the prophets say: "I was³⁰⁰ made manifest to them that sought me not, I was found of them that asked not for me: I said Behold, here am I, to the nation that had not called upon my name; I stretched out my hands to a disobedient and gainsaying people." 2. Who, then, one might say to the Jews, is he that was made manifest? For if it is the prophet, let them say when he was hid, afterward to appear again. And what manner of prophet is this, that was not only made manifest from obscurity, but also stretched out his hands on the Cross? None surely of the righteous, save the Word of God only, Who, incorporeal by nature, appeared for our sakes in the body and suffered for all. 3. Or if not even this is sufficient for them, let them at least be silenced by another proof, seeing how clear its demonstrative force is. For the Scripture says: "Be strong³⁰¹ ye hands that hang down, and feeble knees; comfort ye, ye of faint mind; be strong, fear not. Behold, our God recompenseth judgment; He shall come and save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the stammerers shall be plain." 4. Now what can they say to this, or how can they dare to face this at all? For the prophecy not only indicates that God is to sojourn here, but it announces the signs and the time of His coming. For they connect the blind recovering their sight, and the lame walking, and the deaf hearing, and the tongue of the stammerers being made plain, with the Divine Coming which is to take place. Let them say, then, when such signs have come to pass in Israel, or where in Jewry anything of the sort has occurred. 5. Naaman, a leper, was cleansed, but no deaf man heard nor lame walked. Elias raised a dead man; so did Eliseus; but none blind from birth regained his sight. For in good truth, to raise a dead man is a great thing, but it is not like the wonder wrought by the Saviour. Only, if Scripture has not passed over the case of the leper, and of the dead son of the widow, certainly, had it come to pass that a lame man also had walked and a blind man recovered his sight, the narrative would not have omitted to mention this also. Since then nothing is said in the Scriptures, it is evident that these things had never taken place before. 6. When, then, have they taken place, save when the Word of God Himself came in the body? Or when did He come, if not when lame men walked, and stammerers were made to speak plain, and deaf men heard, and men blind from birth regained their sight? For this was the very thing the Jews said who then witnessed it, because they had not heard of these things having taken place at any other time: "Since³⁰² the world began it was never heard that any one opened the eyes of a man born blind. If this man were not from God, He could do nothing."

§39. Do you look for another? But Daniel foretells the exact time. Objections to this removed.

But perhaps, being unable, even they, to fight continually against plain facts, they will, without denying what is written, maintain that they are looking for these things, and that the Word of God is not yet come. For this it is on which they are for ever harping, not blushing to brazen it out in the face of plain facts. 2. But on this one point, above all, they shall be all the more refuted, not at our hands, but at those of the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: "Seventy³⁰³ weeks are cut short upon thy people, and upon the holy city, for a full end to be made of sin, and for sins to be sealed up, and to blot out iniquities, and to make atonement for iniquities, and to bring everlasting righteousness, and to seal vision and prophet, and to anoint a Holy of Holies; and thou shalt know and understand from the going forth of the word to restore³⁰⁴ and to build Jerusalem unto Christ the Prince" 3. Perhaps with regard to the other (prophecies) they may be able even to find excuses and to put off what is written to a future time. But what can they say to this, or can they face it at all? Where not only is the Christ referred to, but He that is to be anointed is declared to be not man simply, but Holy of Holies; and Jerusalem is to stand till His coming, and thenceforth, prophet and vision cease in Israel. 4. David was anointed of old, and Solomon and Ezechias; but then, nevertheless, Jerusalem and the place stood, and prophets were prophesying: God and Asaph and Nathan; and, later, Esaias and Osee and Amos and others. And again, the actual men that were anointed were called holy, and not Holy of Holies. 5. But if they shield themselves with the captivity, and say that because of it Jerusalem was not, what can they say about the prophets too? For in fact when first the people went down to Babylon, Daniel and Jeremy were there, and Ezechiel and Aggæus and Zachary were prophesying.

§40. Argument (1) from the withdrawal of prophecy and destruction of Jerusalem, (2) from the conversion of the Gentiles, and that to the God of Moses. What more remains for the Messiah to do, that Christ has not done?

So the Jews are trifling, and the time in question, which they refer to the future, is actually come. For when did prophet and vision cease from Israel, save when Christ came, the Holy of Holies? For it is a sign, and an important proof, of the coming of the Word of God, that Jerusalem no longer stands, nor is any prophet raised up nor vision revealed to them,—and that very naturally. 2. For when He that was signified was come, what need was there any longer of any to signify Him? When the truth was there, what need any more of the shadow? For this was the reason of their prophesying at all,—namely, till the true Righteousness should come, and He that was to ransom the sins of all. And this was why Jerusalem stood till then—namely, that there they might be exercised in the types as a preparation for the reality. 3. So when the Holy of Holies was come, naturally vision and prophecy were sealed and the kingdom of Jerusalem ceased. For kings were to be anointed among them only until the Holy of Holies should have been anointed; and Jacob prophesies that the kingdom of the Jews should be established until Him, as follows:—"The ruler³⁰⁵ shall not fail from Juda, nor the Prince from his loins, until that which is laid up for him shall come; and he is the expectation of the nations." 4. Whence the Saviour also Himself cried aloud and said: "The³⁰⁶ law and the prophets prophesied until John." If then there is now among the Jews king or prophet or vision, they do well to deny the Christ that is come. But if there is neither king nor vision, but from that time forth all prophecy is sealed and the city and temple taken, why are they so irreligious and so perverse as to see what has happened, and yet to deny Christ, Who has brought it all to pass? Or why, when they see even heathens deserting their idols, and placing their hope, through Christ, on the God of Israel, do they deny Christ, Who was born of the root of Jesse after the flesh and henceforth is King? For if the nations were worshipping some other God, and not confessing the God of Abraham and Isaac and Jacob and Moses, then, once more, they would be doing well in alleging that God had not come. 5. But if the Gentiles are honouring the same God that gave the law to Moses and made the promise to Abraham, and Whose word the Jews dishonoured,—why are they ignorant, or rather why do they choose to ignore, that the Lord foretold by the Scriptures has shone forth upon the world, and appeared to it in bodily form, as the Scripture said: "The³⁰⁷ Lord God hath shined upon us;" and again: "He³⁰⁸ sent His Word and healed them;" and again: "Not³⁰⁹ a messenger, not an angel, but the Lord Himself saved them?" 6. Their state may be compared to that of one out of his right mind, who sees the earth illumined by the sun, but denies the sun that illumines it. For what more is there for him whom they expect to do, when he is come? To call the heathen? But they are called already. To make prophecy, and king, and vision to cease? This too has already come to pass. To expose the godlessness of idolatry? It is already exposed and condemned. Or to destroy death? He is already destroyed. 7. What then has not come to pass, that the Christ must do? What is left unfulfilled, that the Jews should now disbelieve with impunity? For if, I say,—which is just what we actually see,—there is no longer king nor prophet nor Jerusalem nor sacrifice nor vision among them, but even the whole earth is filled with the knowledge of God, and Gentiles, leaving their godlessness, are now taking refuge with the God of Abraham, through the Word, even our Lord Jesus Christ, then it must be plain, even to those who are exceedingly obstinate, that the Christ is come, and that He has illumined absolutely all with His light, and given them the true and divine teaching concerning His Father. 8. So one can fairly refute the Jews by these and by other arguments from the Divine Scriptures.

§41. Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole.

But one cannot but be utterly astonished at the Gentiles, who, while they laugh at what is no matter for jesting, are themselves insensible to their own disgrace, which they do not see that they have set up in the shape of stocks and stones. 2. Only, as our argument is not lacking in demonstrative proof, come let us put them also to shame on reasonable grounds,—mainly from what we ourselves also see. For what is there on our side that is absurd, or worthy of derision? Is it merely our saying that the Word has been made manifest in the body? But this even they will join in owning to have happened without any absurdity, if they show themselves friends of truth. 3. If then they deny that there is a Word of God at all, they do so gratuitously³¹⁰ , jesting at what they know not. 4. But if they confess that there is a Word of God, and He ruler of the universe, and that in Him the Father has produced the creation, and that by His Providence the whole receives light and life and being, and that He reigns over all, so that from the works of His providence He is known, and through Him the Father,—consider, I pray you, whether they be not unwittingly raising the jest against themselves. 5. The philosophers of the Greeks say that the universe is a great body³¹¹ ; and rightly so. For we see it and its parts as objects of our senses. If, then, the Word of God is in the Universe, which is a body, and has united Himself with the whole and with all its parts, what is there surprising or absurd if we say that He has united Himself³¹² with man also. 6. For if it were absurd for Him to have been in a body at all, it would be absurd for Him to be united with the whole either, and to be giving light and movement to all things by His providence. For the whole also is a body. 7. But if it beseems Him to unite Himself with the universe, and to be made known in the whole, it must beseem Him also to appear in a human body, and that by Him it should be illumined and work. For mankind is part of the whole as well as the rest. And if it be unseemly for a part to have been adopted as His instrument to teach men of His Godhead, it must be most absurd that He should be made known even by the whole universe.

§42. His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself.

For just as, while the whole body is quickened and illumined by man, supposing one said it were absurd that man's power should also be in the toe, he would be thought foolish; because, while granting that he pervades and works in the whole, he demurs to his being in the part also; thus he who grants and believes that the Word of God is in the whole Universe, and that the whole is illumined and moved by Him, should not think it absurd that a single human body also should receive movement and light from Him. 2. But if it is because the human race is a thing created and has been made out of nothing, that they regard that manifestation of the Saviour in man, which we speak of, as not seemly, it is high time for them to eject Him from creation also; for it too has been brought into existence by the Word out of nothing. 3. But if, even though creation be a thing made, it is not absurd that the Word should be in it, then neither is it absurd that He should be in man. For whatever idea they form of the whole, they must necessarily apply the like idea to the part. For man also, as I said before, is a part of the whole. 4. Thus it is not at all unseemly that the Word should be in man, while all things are deriving from Him their light and movement and light, as also their authors say, "In³¹³ him we live and move and have our being." 5. So, then, what is there to scoff at in what we say, if the Word has used that, wherein He is, as an instrument to manifest Himself? For were He not in it, neither could He have used it; but if we have previously allowed that He is in the whole and in its parts, what is there incredible in His manifesting Himself in that wherein He is? 6. For by His own power He is united³¹⁴ wholly with each and all, and orders all things without stint, so that no one could have called it out of place for Him to speak, and make known Himself and His Father, by means of sun, if He so willed, or moon, or heaven, or earth, or waters, or fire³¹⁵ ; inasmuch as He holds in one all things at once, and is in fact not only in all but also in the part in question, and there invisibly manifests Himself. In like manner it cannot be absurd if, ordering as He does the whole, and giving life to all things, and having willed to make Himself known through men, He has used as His instrument a human body to manifest the truth and knowledge of the Father. For humanity, too, is an actual part of the whole. 7. And as Mind, pervading man all through, is interpreted by a part of the body, I mean the tongue, without any one saying, I suppose, that the essence of the mind is on that account lowered, so if the Word, pervading all things, has used a human instrument, this cannot appear unseemly. For, as I have said previously, if it be unseemly to have used a body as an instrument, it is unseemly also for Him to be in the Whole.

§43. He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves.

Now, if they ask, Why then did He not appear by means of other and nobler parts of creation, and use some nobler instrument, as the sun, or moon, or stars, or fire, or air, instead of man merely? let them know that the Lord came not to make a display, but to heal and teach those who were suffering. 2. For the way for one aiming at display would be, just to appear, and to dazzle the beholders; but for one seeking to heal and teach the way is, not simply to sojourn here, but to give himself to the aid of those in want, and to appear as they who need him can bear it; that he may not, by exceeding the requirements of the sufferers, trouble the very persons that need him, rendering God's appearance useless to them. 3. Now, nothing in creation had gone astray with regard to their notions of God, save man only. Why, neither sun, nor moon, nor heaven, nor the stars, nor water, nor air had swerved from their order; but knowing their Artificer and Sovereign, the Word, they remain as they were made³¹⁶ . But men alone, having rejected what was good, then devised things of nought instead of the truth, and have ascribed the honour due to God, and their knowledge of Him, to demons and men in the shape of stones. 4. With reason, then, since it were unworthy of the Divine Goodness to overlook so grave a matter, while yet men were not able to recognise Him as ordering and guiding the whole, He takes to Himself as an instrument a part of the whole, His human body, and unites³¹⁷ Himself with that, in order that since men could not recognise Him in the whole, they should not fail to know Him in the part; and since they could not look up to His invisible power, might be able, at any rate, from what resembled themselves to reason to Him and to contemplate Him. 5. For, men as they are, they will be able to know His Father more quickly and directly by a body of like nature and by the divine works wrought through it, judging by comparison that they are not human, but the works of God, which are done by Him. 6. And if it were absurd, as they say, for the Word to be known through the works of the body, it would likewise be absurd for Him to be known through the works of the universe. For just as He is in creation, and yet does not partake of its nature in the least degree, but rather all things partake³¹⁸ of His power; so while He used the body as His instrument He partook of no corporeal property, but, on the contrary, Himself sanctified even the body. 7. For if even Plato, who is in such repute among the Greeks, says³¹⁹ that its author, beholding the universe tempest-tossed, and in peril of going down to the place of chaos, takes his seat at the helm of the soul and comes to the rescue and corrects all its calamities; what is there incredible in what we say, that, mankind being in error, the Word lighted down³²⁰ upon it and appeared as man, that He might save it in its tempest by His guidance and goodness?