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That there is, then, a Word of God, and a Breath of God, the Greek, with his
innate ideas , and the Jew, with his Scriptures, will perhaps not deny. But the dispensation as regards the Word of God, whereby He became man, both parties would perhaps equally reject, as being incredible and unfitting to be told of God. By starting, therefore, from another point we will bring these gainsayers to a belief in this fact. They believe that all things came into being by thought and skill on the part of Him Who framed the system of the universe; or else they hold views that do not conform to this opinion. But should they not grant that reason and wisdom guided the framing of the world, they will install unreason and unskilfulness on the throne of the universe. But if this is an absurdity and impiety, it is abundantly plain that they must allow that thought and skill rule the world. Now in what has been previously said, the Word of God has been shown not to be this actual utterance of speech, or the possession of some science or art, but to be a power essentially and substantially existing, willing all good, and being possessed of strength to execute all its will; and, of a world that is good, this power appetitive and creative of good is the cause. If, then, the subsistence of the whole world has been made to depend on the power of the Word, as the train of the argument has shown, an absolute necessity prevents us entertaining the thought of there being any other cause of the organization of the several parts of the world than the Word Himself, through whom all things in it passed into being. If any one wants to call Him Word, or Skill, or Power, or God, or anything else that is high and prized, we will not quarrel with him. For whatever word or name be invented as descriptive of the subject, one thing is intended by the expressions, namely the eternal power of God which is creative of things that are, the discoverer of things that are not, the sustaining cause of things that are brought into being, the foreseeing cause of things yet to be. This, then, whether it be God, or Word, or Skill, or Power, has been shown by inference to be the Maker of the nature of man, not urged to framing him by any necessity, but in the superabundance of love operating the production of such a creature. For needful it was that neither His light should be unseen, nor His glory without witness, nor His goodness unenjoyed, nor that any other quality observed in the Divine nature should in any case lie idle, with none to share it or enjoy it. If, therefore, man comes to his birth upon these conditions, namely to be a partaker of the good things in God, necessarily he is framed of such a kind as to be adapted to the participation of such good. For as the eye, by virtue of the bright ray which is by nature wrapped up in it, is in fellowship with the light, and by its innate capacity draws to itself that which is akin to it, so was it needful that a certain affinity with the Divine should be mingled with the nature of man, in order that by means of this correspondence it might aim at that which was native to it. It is thus even with the nature of the unreasoning creatures, whose lot is cast in water or in air; each of them has an organization adapted to its kind of life, so that by a peculiar formation of the body, to the one of them the air, to the other the water, is its proper and congenial element. Thus, then, it was needful for man, born for the enjoyment of Divine good, to have something in his nature akin to that in which he is to participate. For this end he has been furnished with life, with thought, with skill, and with all the excellences that we attribute to God, in order that by each of them he might have his desire set upon that which is not strange to him. Since, then, one of the excellences connected with the Divine nature is also eternal existence, it was altogether needful that the equipment of our nature should not be without the further gift of this attribute, but should have in itself the immortal, that by its inherent faculty it might both recognize what is above it, and be possessed with a desire for the divine and eternal life. In truth this has been shown in the comprehensive utterance of one expression, in the description of the cosmogony, where it is said that man was made
in the image of God. Genesis 1:27 For in this likeness, implied in the word image, there is a summary of all things that characterize Deity; and whatever else Moses relates, in a style more in the way of history, of these matters, placing doctrines before us in the form of a story, is connected with the same instruction. For that Paradise of his, with its peculiar fruits, the eating of which did not afford to them who tasted thereof satisfaction of the appetite, but knowledge and eternity of life, is in entire agreement with what has been previously considered with regard to man, in the view that our nature at its beginnings was good, and in the midst of good. But, perhaps, what has been said will be contradicted by one who looks only to the present condition of things, and thinks to convict our statement of untruthfulness, inasmuch as man is seen no longer under those primeval circumstances, but under almost entirely opposite ones.
Where is the divine resemblance in the soul? Where the body's freedom from suffering? Where the eternity of life? Man is of brief existence, subject to passions, liable to decay, and ready both in body and mind for every form of suffering. By these and the like assertions, and by directing the attack against human nature, the opponent will think that he upsets the account that has been offered respecting man. But to secure that our argument may not have to be diverted from its course at any future stage, we will briefly discuss these points. That the life of man is at present subject to abnormal conditions is no proof that man was not created in the midst of good. For since man is the work of God, Who through His goodness brought this creature into being, no one could reasonably suspect that he, of whose constitution goodness is the cause, was created by his Maker in the midst of evil. But there is another reason for our present circumstances being what they are, and for our being destitute of the primitive surroundings: and yet again the starting-point of our answer to this argument against us is not beyond and outside the assent of our opponents. For He who made man for the participation of His own peculiar good, and incorporated in him the instincts for all that was excellent, in order that his desire might be carried forward by a corresponding movement in each case to its like, would never have deprived him of that most excellent and precious of all goods; I mean the gift implied in being his own master, and having a free will. For if necessity in any way was the master of the life of man, the
image would have been falsified in that particular part, by being estranged owing to this unlikeness to its archetype. How can that nature which is under a yoke and bondage to any kind of necessity be called an image of a Master Being? Was it not, then, most right that that which is in every detail made like the Divine should possess in its nature a self-ruling and independent principle, such as to enable the participation of good to be the reward of its virtue? Whence, then, comes it, you will ask, that he who had been distinguished throughout with most excellent endowments exchanged these good things for the worse? The reason of this also is plain. No growth of evil had its beginning in the Divine will. Vice would have been blameless were it inscribed with the name of God as its maker and father. But the evil is, in some way or other, engendered from within, springing up in the will at that moment when there is a retrocession of the soul from the beautiful. For as sight is an activity of nature, and blindness a deprivation of that natural operation, such is the kind of opposition between virtue and vice. It is, in fact, not possible to form any other notion of the origin of vice than as the absence of virtue. For as when the light has been removed the darkness supervenes, but as long as it is present there is no darkness, so, as long as the good is present in the nature, vice is a thing that has no inherent existence; while the departure of the better state becomes the origin of its opposite. Since then, this is the peculiarity of the possession of a free will, that it chooses as it likes the thing that pleases it, you will find that it is not God Who is the author of the present evils, seeing that He has ordered your nature so as to be its own master and free; but rather the recklessness that makes choice of the worse in preference to the better.
But you will perhaps seek to know the cause of this error of judgment; for it is to this point that the train of our discussion tends. Again, then, we shall be justified in expecting to find some starting-point which will throw light on this inquiry also. An argument such as the following we have received by tradition from the Fathers; and this argument is no mere mythical narrative, but one that naturally invites our credence. Of all existing things there is a twofold manner of apprehension, the consideration of them being divided between what appertains to intellect and what appertains to the senses; and besides these there is nothing to be detected in the nature of existing things, as extending beyond this division. Now these two worlds have been separated from each other by a wide interval, so that the sensible is not included in those qualities which mark the intellectual, nor this last in those qualities which distinguish the sensible, but each receives its formal character from qualities opposite to those of the other. The world of thought is bodiless, impalpable, and figureless; but the sensible is, by its very name, bounded by those perceptions which come through the organs of sense. But as in the sensible world itself, though there is a considerable mutual opposition of its various elements, yet a certain harmony maintained in those opposites has been devised by the wisdom that rules the Universe, and thus there is produced a concord of the whole creation with itself, and the natural contrariety does not break the chain of agreement; in like manner, owing to the Divine wisdom, there is an admixture and interpenetration of the sensible with the intellectual department, in order that all things may equally have a share in the beautiful, and no single one of existing things be without its share in that superior world. For this reason the corresponding locality of the intellectual world is a subtitle and mobile essence, which, in accordance with its supramundane habitation, has in its peculiar nature large affinity with the intellectual part. Now, by a provision of the supreme Mind there is an intermixture of the intellectual with the sensible world, in order that nothing in creation may be thrown aside as worthless, as says the Apostle, or be left without its portion of the Divine fellowship. On this account it is that the commixture of the intellectual and sensible in man is effected by the Divine Being, as the description of the cosmogony instructs us. It tells us that God, taking dust of the ground, formed the man, and by an inspiration from Himself He planted life in the work of His hand, that thus the earthy might be raised up to the Divine, and so one certain grace of equal value might pervade the whole creation, the lower nature being mingled with the supramundane. Since, then, the intellectual nature had a previous existence, and to each of the angelic powers a certain operation was assigned, for the organization of the whole, by the authority that presides over all things, there was a certain power ordained to hold together and sway the earthly region , constituted for this purpose by the power that administers the Universe. Upon that there was fashioned that thing moulded of earth, an
image copied from the superior Power. Now this living being was man. In him, by an ineffable influence, the godlike beauty of the intellectual nature was mingled. He to whom the administration of the earth has been consigned takes it ill and thinks it not to be borne, if, of that nature which has been subjected to him, any being shall be exhibited bearing likeness to his transcendent dignity. But the question, how one who had been created for no evil purpose by Him who framed the system of the Universe in goodness fell away, nevertheless, into this passion of envy, it is not a part of my present business minutely to discuss; though it would not be difficult, and it would not take long, to offer an account to those who are amenable to persuasion. For the distinctive difference between virtue and vice is not to be contemplated as that between two actually subsisting phenomena; but as there is a logical opposition between that which is and that which is not, and it is not possible to say that, as regards subsistency, that which is not is distinguished from that which is, but we say that nonentity is only logically opposed to entity, in the same way also the word vice is opposed to the word virtue, not as being any existence in itself, but only as becoming thinkable by the absence of the better. As we say that blindness is logically opposed to sight, not that blindness has of itself a natural existence, being only a deprivation of a preceding faculty, so also we say that vice is to be regarded as the deprivation of goodness, just as a shadow which supervenes at the passage of the solar ray. Since, then, the uncreated nature is incapable of admitting of such movement as is implied in turning or change or alteration, while everything that subsists through creation has connection with change, inasmuch as the subsistence itself of the creation had its rise in change, that which was not passing by the Divine power into that which is; and since the above-mentioned power was created too, and could choose by a spontaneous movement whatever he liked, when he had closed his eyes to the good and the ungrudging like one who in the sunshine lets his eyelids down upon his eyes and sees only darkness, in this way that being also, by his very unwillingness to perceive the good, became cognisant of the contrary to goodness. Now this is Envy. Well, it is undeniable that the beginning of any matter is the cause of everything else that by consequence follows upon it, as, for instance, upon health there follows a good habit of body, activity, and a pleasurable life, but upon sickness, weakness, want of energy, and life passed in distaste of everything; and so, in all other instances, things follow by consequence their proper beginnings. As, then, freedom from the agitation of the passions is the beginning and groundwork of a life in accordance with virtue, so the bias to vice generated by that Envy is the constituted road to all these evils which have been since displayed. For when once he, who by his apostacy from goodness had begotten in himself this Envy, had received this bias to evil , like a rock, torn asunder from a mountain ridge, which is driven down headlong by its own weight, in like manner he, dragged away from his original natural propension to goodness and gravitating with all his weight in the direction of vice, was deliberately forced and borne away as by a kind of gravitation to the utmost limit of iniquity; and as for that intellectual power which he had received from his Creator to co-operate with the better endowments, this he made his assisting instrument in the discovery of contrivances for the purposes of vice, while by his crafty skill he deceives and circumvents man, persuading him to become his own murderer with his own hands. For seeing that man by the commission of the Divine blessing had been elevated to a lofty pre-eminence (for he was appointed king over the earth and all things on it; he was beautiful in his form, being created an image of the archetypal beauty; he was without passion in his nature, for he was an imitation of the unimpassioned; he was full of frankness, delighting in a face-to-face manifestation of the personal Deity) — all this was to the adversary the fuel to his passion of envy. Yet could he not by any exercise of strength or dint of force accomplish his purpose, for the strength of God's blessing over-mastered his own force. His plan, therefore, is to withdraw man from this enabling strength, that thus he may be easily captured by him and open to his treachery. As in a lamp when the flame has caught the wick and a person is unable to blow it out, he mixes water with the oil and by this devices will dull the flame, in the same way the enemy, by craftily mixing up badness in man's will, has produced a kind of extinguishment and dulness in the blessing, on the failure of which that which is opposed necessarily enters. For to life is opposed death, to strength weakness, to blessing curse, to frankness shame, and to all that is good whatever can be conceived as opposite. Thus it is that humanity is in its present evil condition, since that beginning introduced the occasions for such an ending.
Yet let no one ask,
How was it that, if God foresaw the misfortune that would happen to man from want of thought, He came to create him, since it was, perhaps, more to his advantage not to have been born than to be in the midst of such evils? This is what they who have been carried away by the false teaching of the Manichees put forward for the establishment of their error, as thus able to show that the Creator of human nature is evil. For if God is not ignorant of anything that is, and yet man is in the midst of evil, the argument for the goodness of God could not be upheld; that is, if He brought forth into life the man who was to be in this evil. For if the operating force which is in accordance with the good is entirely that of a nature which is good, then this painful and perishing life, they say, can never be referred to the workmanship of the good, but it is necessary to suppose for such a life as this another author, from whom our nature derives its tendency to misery. Now all these and the like assertions seem to those who are thoroughly imbued with the heretical fraud, as with some deeply ingrained stain, to have a certain force from their superficial plausibility. But they who have a more thorough insight into the truth clearly perceive that what they say is unsound, and admits of speedy demonstration of its fallacy. In my opinion, too, it is well to put forward the Apostle as pleading with us on these points for their condemnation. In his address to the Corinthians he makes a distinction between the carnal and spiritual dispositions of souls; showing, I think, by what he says that it is wrong to judge of what is morally excellent, or, on the other hand, of what is evil, by the standard of the senses; but that, by withdrawing the mind from bodily phenomena, we must decide by itself and from itself the true nature of moral excellence and of its opposite.
The spiritual man, he says,
judges all things 1 Corinthians 2:15 . This, I think, must have been the reason of the invention of these deceptive doctrines on the part of those who propound them, viz. that when they define the good they have an eye only to the sweetness of the body's enjoyment, and so, because from its composite nature and constant tendency to dissolution that body is unavoidably subject to suffering and sicknesses, and because upon such conditions of suffering there follows a sort of sense of pain, they decree that the formation of man is the work of an evil deity. Since, if their thoughts had taken a loftier view, and, withdrawing their minds from this disposition to regard the gratifications of the senses, they had looked at the nature of existing things dispassionately, they would have understood that there is no evil other than wickedness. Now all wickedness has its form and character in the deprivation of the good; it exists not by itself, and cannot be contemplated as a subsistence. For no evil of any kind lies outside and independent of the will; but it is the non-existence of the good that is so denominated. Now that which is not has no substantial existence, and the Maker of that which has no substantial existence is not the Maker of things that have substantial existence. Therefore the God of things that are is external to the causation of things that are evil, since He is not the Maker of things that are non-existent. He Who formed the sight did not make blindness. He Who manifested virtue manifested not the deprivation thereof. He Who has proposed as the prize in the contest of a free will the reward of all good to those who are living virtuously, never, to please Himself, subjected mankind to the yoke of a strong compulsion, as if he would drag it unwilling, as it were his lifeless tool, towards the right. But if, when the light shines very brightly in a clear sky, a man of his own accord shuts his eyelids to shade his sight, the sun is clear of blame on the part of him who sees not.
Nevertheless one who regards only the dissolution of the body is greatly disturbed, and makes it a hardship that this life of ours should be dissolved by death; it is, he says, the extremity of evil that our being should be quenched by this condition of mortality. Let him, then, observe through this gloomy prospect the excess of the Divine benevolence. He may by this, perhaps, be the more induced to admire the graciousness of God's care for the affairs of man. To live is desirable to those who partake of life, on account of the enjoyment of things to their mind; since, if any one lives in bodily pain, not to be is deemed by such an one much more desirable than to exist in pain. Let us inquire, then, whether He Who gives us our outfit for living has any other object in view than how we may pass our life under the fairest circumstances. Now since by a motion of our self-will we contracted a fellowship with evil, and, owing to some sensual gratification, mixed up this evil with our nature like some deleterious ingredient spoiling the taste of honey, and so, falling away from that blessedness which is involved in the thought of passionlessness, we have been viciously transformed — for this reason, Man, like some earthen potsherd, is resolved again into the dust of the ground, in order to secure that he may part with the soil which he has now contracted, and that he may, through the resurrection, be reformed anew after the original pattern; at least if in this life that now is he has preserved what belongs to that image. A doctrine such as this is set before us by Moses under the disguise of an historical manner. And yet this disguise of history contains a teaching which is most plain. For after, as he tells us, the earliest of mankind were brought into contact with what was forbidden, and thereby were stripped naked of that primal blessed condition, the Lord clothed these, His first-formed creatures, with coats of skins. In my opinion we are not bound to take these skins in their literal meaning. For to what sort of slain and flayed animals did this clothing devised for these humanities belong? But since all skin, after it is separated from the animal, is dead, I am certainly of opinion that He Who is the healer of our sinfulness, of His foresight invested man subsequently with that capacity of dying which had been the special attribute of the brute creation. Not that it was to last for ever; for a coat is something external put on us, lending itself to the body for a time, but not indigenous to its nature. This liability to death, then, taken from the brute creation, was, provisionally, made to envelope the nature created for immortality. It enwrapped it externally, but not internally. It grasped the sentient part of man; but laid no hold upon the Divine image. This sentient part, however, does not disappear, but is dissolved. Disappearance is the passing away into non-existence, but dissolution is the dispersion again into those constituent elements of the world of which it was composed. But that which is contained in them perishes not, though it escapes the cognisance of our senses.
Now the cause of this dissolution is evident from the illustration we have given of it. For since the senses have a close connection with what is gross and earthy, while the intellect is in its nature of a nobler and more exalted character than the movements involved in sensation, it follows that as, through the estimate which is made by the senses, there is an erroneous judgment as to what is morally good, and this error has wrought the effect of substantiating a contrary condition, that part of us which has thus been made useless is dissolved by its reception of this contrary. Now the bearing of our illustration is as follows. We supposed that some vessel has been composed of clay, and then, for some mischief or other, filled with melted lead, which lead hardens and remains in a non-liquid state; then that the owner of the vessel recovers it, and, as he possesses the potter's art, pounds to bits the ware which held the lead, and then remoulds the vessel after its former pattern for his own special use, emptied now of the material which had been mixed with it: by a like process the maker of our vessel, now that wickedness has intermingled with our sentient part, I mean that connected with the body, will dissolve the material which has received the evil, and, re-moulding it again by the Resurrection without any admixture of the contrary matter, will recombine the elements into the vessel in its original beauty. Now since both soul and body have a common bond of fellowship in their participation of the sinful affections, there is also an analogy between the soul's and body's death. For as in regard to the flesh we pronounce the separation of the sentient life to be death, so in respect of the soul we call the departure of the real life death. While, then, as we have said before, the participation in evil observable both in soul and body is of one and the same character, for it is through both that the evil principle advances into actual working, the death of dissolution which came from that clothing of dead skins does not affect the soul. For how can that which is uncompounded be subject to dissolution? But since there is a necessity that the defilements which sin has engendered in the soul as well should be removed thence by some remedial process, the medicine which virtue supplies has, in the life that now is, been applied to the healing of such mutilations as these. If, however, the soul remains unhealed , the remedy is dispensed in the life that follows this. Now in the ailments of the body there are sundry differences, some admitting of an easier, others requiring a more difficult treatment. In these last the use of the knife, or cauteries, or draughts of bitter medicines are adopted to remove the disease that has attacked the body. For the healing of the soul's sicknesses the future judgment announces something of the same kind, and this to the thoughtless sort is held out as the threat of a terrible correction , in order that through fear of this painful retribution they may gain the wisdom of fleeing from wickedness: while by those of more intelligence it is believed to be a remedial process ordered by God to bring back man, His peculiar creature, to the grace of his primal condition. They who use the knife or cautery to remove certain unnatural excrescences in the body, such as wens or warts, do not bring to the person they are serving a method of healing that is painless, though certainly they apply the knife without any intention of injuring the patient. In like manner whatever material excrescences are hardening on our souls, that have been sensualized by fellowship with the body's affections, are, in the day of the judgment , as it were cut and scraped away by the ineffable wisdom and power of Him Who, as the Gospel says,
heals those that are sick. For, as He says again,
they that are whole have no need of the physician, but they that are sick. Since, then, there has been inbred in the soul a strong natural tendency to evil, it must suffer, just as the excision of a wart gives a sharp pain to the skin of the body; for whatever contrary to the nature has been inbred in the nature attaches itself to the subject in a certain union of feeling, and hence there is produced an abnormal intermixture of our own with an alien quality, so that the feelings, when the separation from this abnormal growth comes, are hurt and lacerated. Thus when the soul pines and melts away under the correction of its sins, as prophecy somewhere tells us , there necessarily follow, from its deep and intimate connection with evil, certain unspeakable and inexpressible pangs, the description of which is as difficult to render as is that of the nature of those good things which are the subjects of our hope. For neither the one nor the other is capable of being expressed in words, or brought within reach of the understanding. If, then, any one looks to the ultimate aim of the Wisdom of Him Who directs the economy of the universe, he would be very unreasonable and narrow-minded to call the Maker of man the Author of evil; or to say that He is ignorant of the future, or that, if He knows it and has made him, He is not uninfluenced by the impulse to what is bad. He knew what was going to be, yet did not prevent the tendency towards that which actually happened. That humanity, indeed, would be diverted from the good, could not be unknown to Him Who grasps all things by His power of foresight, and Whose eyes behold the coming equally with the past events. As, then, He had in sight the perversion, so He devised man's recall to good. Accordingly, which was the better way?— never to have brought our nature into existence at all, since He foresaw that the being about to be created would fall away from that which is morally beautiful; or to bring him back by repentance, and restore his diseased nature to its original beauty? But, because of the pains and sufferings of the body which are the necessary accidents of its unstable nature, to call God on that account the Maker of evil, or to think that He is not the Creator of man at all, in hopes thereby to prevent the supposition of His being the Author of what gives us pain — all this is an instance of that extreme narrow-mindedness which is the mark of those who judge of moral good and moral evil by mere sensation. Such persons do not understand that that only is intrinsically good which sensation does not reach, and that the only evil is estrangement from the good. But to make pains and pleasures the criterion of what is morally good and the contrary, is a characteristic of the unreasoning nature of creatures in whom, from their want of mind and understanding, the apprehension of real goodness has no place. That man is the work of God, created morally noble and for the noblest destiny, is evident not only from what has been said, but from a vast number of other proofs; which, because they are so many, we shall here omit. But when we call God the Maker of man we do not forget how carefully at the outset we defined our position against the Greeks. It was there shown that the Word of God is a substantial and personified being, Himself both God and the Word; Who has embraced in Himself all creative power, or rather Who is very power with an impulse to all good; Who works out effectually whatever He wills by having a power concurrent with His will; Whose will and work is the life of all things that exist; by Whom, too, man was brought into being and adorned with the highest excellences after the fashion of Deity. But since that alone is unchangeable in its nature which does not derive its origin through creation, while whatever by the uncreated being is brought into existence out of what was nonexistent, from the very first moment that it begins to be, is ever passing through change, and if it acts according to its nature the change is ever to the better, but if it be diverted from the straight path, then a movement to the contrary succeeds — since, I say, man was thus conditioned, and in him the changeable element in his nature had slipped aside to the exact contrary, so that this departure from the good introduced in its train every form of evil to match the good (as, for instance, on the defection of life there was brought in the antagonism of death; on the deprivation of light darkness supervened; in the absence of virtue vice arose in its place, and against every form of good might be reckoned a like number of opposite evils), by whom, I ask, was man, fallen by his recklessness into this and the like evil state (for it was not possible for him to retain even his prudence when he had estranged himself from prudence, or to take any wise counsel when he had severed himself from wisdom) — by whom was man to be recalled to the grace of his original state? To whom belonged the restoration of the fallen one, the recovery of the lost, the leading back the wanderer by the hand? To whom else than entirely to Him Who is the Lord of his nature? For Him only Who at the first had given the life was it possible, or fitting, to recover it when lost. This is what we are taught and learn from the Revelation of the truth, that God in the beginning made man and saved him when he had fallen.
Up to this point, perhaps, one who has followed the course of our argument will agree with it, inasmuch as it does not seem to him that anything has been said which is foreign to the proper conception of the Deity. But towards what follows and constitutes the strongest part of this Revelation of the truth, he will not be similarly disposed; the human birth, I mean, the growth of infancy to maturity, the eating and drinking, the fatigue and sleep, the sorrow and tears, the false accusation and judgment hall, the cross of death and consignment to the tomb. All these things, included as they are in this revelation, to a certain extent blunt the faith of the more narrow-minded, and so they reject the sequel itself in consequence of these antecedents. They will not allow that in the Resurrection from the dead there is anything consistent with the Deity, because of the unseemly circumstances of the Death. Well, I deem it necessary first of all to remove our thoughts for a moment from the grossness of the carnal element, and to fix them on what is morally beautiful in itself, and on what is not, and on the distinguishing marks by which each of them is to be apprehended. No one, I think, who has reflected will challenge the assertion that, in the whole nature of things, one thing only is disgraceful, and that is vicious weakness; while whatever has no connection with vice is a stranger to all disgrace; and whatever has no mixture in it of disgrace is certainly to be found on the side of the beautiful; and what is really beautiful has in it no mixture of its opposite. Now whatever is to be regarded as coming within the sphere of the beautiful becomes the character of God. Either, then, let them show that there was viciousness in His birth, His bringing up, His growth, His progress to the perfection of His nature, His experience of death and return from death; or, if they allow that the aforesaid circumstances of His life remain outside the sphere of viciousness, they will perforce admit that there is nothing of disgrace in this that is foreign to viciousness. Since, then, what is thus removed from every disgraceful and vicious quality is abundantly shown to be morally beautiful, how can one fail to pity the folly of men who give it as their opinion that what is morally beautiful is not becoming in the case of God?
is narrow and circumscribed, whereas the Deity is infinite. How could the infinite be included in the atom ? But who is it that says the infinitude of the Deity is comprehended in the envelopment of the flesh as if it were in a vessel? Not even in the case of our own life is the intellectual nature shut up within the boundary of the flesh. On the contrary, while the body's bulk is limited to the proportions peculiar to it, the soul by the movements of its thinking faculty can coincide at will with the whole of creation. It ascends to the heavens, and sets foot within the deep. It traverses the breadth of the world, and in the restlessness of its curiosity makes its way into the regions that are beneath the earth; and often it is occupied in the scrutiny of the wonders of heaven, and feels no weight from the appendage of the body. If, then, the soul of man, although by the necessity of its nature it is transfused through the body, yet presents itself everywhere at will, what necessity is there for saying that the Deity is hampered by an environment of fleshly nature, and why may we not, by examples which we are capable of understanding, gain some reasonable idea of God's plan of salvation? There is an analogy, for instance, in the flame of a lamp, which is seen to embrace the material with which it is supplied. Reason makes a distinction between the flame upon the material, and the material that kindles the flame, though in fact it is not possible to cut off the one from the other so as to exhibit the flame separate from the material, but they both united form one single thing. But let no one, I beg, associate also with this illustration the idea of the perishableness of the flame; let him accept only what is apposite in the image; what is irrelevant and incongruous let him reject. What is there, then, to prevent our thinking (just as we see flame fastening on the material , and yet not inclosed in it) of a kind of union or approximation of the Divine nature with humanity, and yet in this very approximation guarding the proper notion of Deity, believing as we do that, though the Godhead be in man, it is beyond all circumscription?
Should you, however, ask in what way Deity is mingled with humanity, you will have occasion for a preliminary inquiry as to what the coalescence is of soul with flesh. But supposing you are ignorant of the way in which the soul is in union with the body, do not suppose that that other question is bound to come within your comprehension; rather, as in this case of the union of soul and body, while we have reason to believe that the soul is something other than the body, because the flesh when isolated from the soul becomes dead and inactive, we have yet no exact knowledge of the method of the union, so in that other inquiry of the union of Deity with manhood, while we are quite aware that there is a distinction as regards degree of majesty between the Divine and the mortal perishable nature, we are not capable of detecting how the Divine and the human elements are mixed up together. The miracles recorded permit us not to entertain a doubt that God was born in the nature of man. But how — this, as being a subject unapproachable by the processes of reasoning, we decline to investigate. For though we believe, as we do, that all the corporeal and intellectual creation derives its subsistence from the incorporeal and uncreated Being, yet the whence or the how, these we do not make a matter for examination along with our faith in the thing itself. While we accept the fact, we pass by the manner of the putting together of the Universe, as a subject which must not be curiously handled, but one altogether ineffable and inexplicable.
If a person requires proofs of God's having been manifested to us in the flesh, let him look at the Divine activities. For of the existence of the Deity at all one can discover no other demonstration than that which the testimony of those activities supplies. When, that is, we take a wide survey of the universe, and consider the dispensations throughout the world, and the Divine benevolences that operate in our life, we grasp the conception of a power overlying all, that is creative of all things that come into being, and is conservative of them as they exist. On the same principle, as regards the manifestation of God in the flesh, we have established a satisfactory proof of that apparition of Deity, in those wonders of His operations; for in all his work as actually recorded we recognize the characteristics of the Divine nature. It belongs to God to give life to men, to uphold by His providence all things that exist. It belongs to God to bestow meat and drink on those who in the flesh have received from Him the boon of life, to benefit the needy, to bring back to itself, by means of renewed health, the nature that has been perverted by sickness. It belongs to God to rule with equal sway the whole of creation; earth, sea, air, and the realms above the air. It is His to have a power that is sufficient for all things, and above all to be stronger than death and corruption. Now if in any one of these or the like particulars the record of Him had been wanting, they who are external to the faith had reasonably taken exception to the gospel revelation. But if every notion that is conceivable of God is to be traced in what is recorded of Him, what is there to hinder our faith?
But, it is said, to be born and to die are conditions peculiar to the fleshly nature. I admit it. But what went before that Birth and what came after that Death escapes the mark of our common humanity. If we look to either term of our human life, we understand both from what we take our beginning, and in what we end. Man commenced his existence in a weakness and in a weakness completes it. But in the instance of the Incarnation neither did the birth begin with a weakness, nor in a weakness did the death terminate; for neither did sensual pleasure go before the birth, nor did corruption follow upon the death. Do you disbelieve this marvel? I quite welcome your incredulity. You thus entirely admit that those marvellous facts are supernatural, in the very way that you think that what is related is above belief. Let this very fact, then, that the proclamation of the mystery did not proceed in terms that are natural, be a proof to you of the manifestation of the Deity. For if what is related of Christ were within the bounds of nature, where were the Godhead? But if the account surpasses nature, then the very facts which you disbelieve are a demonstration that He who was thus proclaimed was God. A man is begotten by the conjunction of two persons, and after death is left in corruption. Had the Gospel comprised no more than this, you certainly would not have deemed him to be God, the testimony to whom was conveyed in terms peculiar only to our nature. But when you are told that He was born, and yet transcended our common humanity both in the manner of His birth, and by His incapacity of a change to corruption, it would be well if, in consequence of this, you would direct your incredulity upon the other point, so as to refuse to suppose Him to be one of those who have manifestly existed as mere men; for it follows of necessity that a person who does not believe that such and such a being is mere man, must be led on to the belief that He is God. Well, he who has recorded that He was born has related also that He was born of a Virgin. If, therefore, on the evidence stated, the fact of His being born is established as a matter of faith, it is altogether incredible, on the same evidence, that He was not born in the manner stated. For the author who mentions His birth adds also, that it was of a Virgin; and in recording His death bears further testimony to His resurrection from the dead. If, therefore, from what you are told, you grant that He both was born and died, on the same grounds you must admit that both His birth and death were independent of the conditions of human weakness — in fact, were above nature. The conclusion, therefore, is that He Who has thus been shown to have been born under supernatural circumstances was certainly Himself not limited by nature.
Then why, it is asked,
did the Deity descend to such humiliation? Our faith is staggered to think that God, that incomprehensible, inconceivable, and ineffable reality, transcending all glory of greatness, wraps Himself up in the base covering of humanity, so that His sublime operations as well are debased by this admixture with the grovelling earth.
Even to this objection we are not at a loss for an answer consistent with our idea of God. You ask the reason why God was born among men. If you take away from life the benefits that come to us from God, you would not be able to tell me what means you have of arriving at any knowledge of Deity. In the kindly treatment of us we recognize the benefactor; that is, from observation of that which happens to us, we conjecture the disposition of the person who operates it. If, then, love of man be a special characteristic of the Divine nature, here is the reason for which you are in search, here is the cause of the presence of God among men. Our diseased nature needed a healer. Man in his fall needed one to set him upright. He who had lost the gift of life stood in need of a life-giver, and he who had dropped away from his fellowship with good wanted one who would lead him back to good. He who was shut up in darkness longed for the presence of the light. The captive sought for a ransomer, the fettered prisoner for some one to take his part, and for a deliverer he who was held in the bondage of slavery. Were these, then, trifling or unworthy wants to importune the Deity to come down and take a survey of the nature of man, when mankind was so miserably and pitiably conditioned?
But, it is replied,
man might have been benefited, and yet God might have continued in a passionless state. Was it not possible for Him Who in His wisdom framed the universe, and by the simple impulse of His will brought into subsistence that which was not, had it so pleased Him, by means of some direct Divine command to withdraw man from the reach of the opposing power, and bring him back to his primal state? Whereas He waits for long periods of time to come round, He submits Himself to the condition of a human body, He enters upon the stage of life by being born, and after passing through each age of life in succession, and then tasting death, at last, only by the rising again of His own body, accomplishes His object — as if it was not optional to Him to fulfil His purpose without leaving the height of His Divine glory, and to save man by a single command , letting those long periods of time alone. Needful, therefore, is it that in answer to objections such as these we should draw out the counter-statement of the truth, in order that no obstacle may be offered to the faith of those persons who will minutely examine the reasonableness of the gospel revelation. In the first place, then, as has been partially discussed before , let us consider what is that which, by the rule of contraries, is opposed to virtue. As darkness is the opposite of light, and death of life, so vice, and nothing else besides, is plainly the opposite of virtue. For as in the many objects in creation there is nothing which is distinguished by its opposition to light or life, but only the peculiar ideas which are their exact opposites, as darkness and death — not stone, or wood, or water, or man, or anything else in the world — so, in the instance of virtue, it cannot be said that any created thing can be conceived of as contrary to it, but only the idea of vice. If, then, our Faith preached that the Deity had been begotten under vicious circumstances, an opportunity would have been afforded the objector of running down our belief, as that of persons who propounded incongruous and absurd opinions with regard to the Divine nature. For, indeed, it were blasphemous to assert that the Deity, Which is very wisdom, goodness, incorruptibility, and every other exalted thing in thought or word, had undergone change to the contrary. If, then, God is real and essential virtue, and no mere existence of any kind is logically opposed to virtue, but only vice is so; and if the Divine birth was not into vice, but into human existence; and if only vicious weakness is unseemly and shameful — and with such weakness neither was God born, nor had it in His nature to be born — why are they scandalized at the confession that God came into touch with human nature, when in relation to virtue no contrariety whatever is observable in the organization of man? For neither Reason, nor Understanding , nor Receptivity for science, nor any other like quality proper to the essence of man, is opposed to the principle of virtue.
But, it is said,
this change in our body by birth is a weakness, and one born under such condition is born in weakness. Now the Deity is free from weakness. It is, therefore, a strange idea in connection with God, they say,
when people declare that one who is essentially free from weakness thus comes into fellowship with weakness. Now in reply to this let us adopt the same argument as before, namely that the word
weakness is used partly in a proper, partly in an adapted sense. Whatever, that is, affects the will and perverts it from virtue to vice is really and truly a weakness; but whatever in nature is to be seen proceeding by a chain peculiar to itself of successive stages would be more fitly called a work than a weakness. As, for instance, birth, growth, the continuance of the underlying substance through the influx and efflux of the aliments, the meeting together of the component elements of the body, and, on the other hand, the dissolution of its component parts and their passing back into the kindred elements. Which
weakness, then, does our Mystery assert that the Deity came in contact with? That which is properly called weakness, which is vice, or that which is the result of natural movements? Well, if our Faith affirmed that the Deity was born under forbidden circumstances, then it would be our duty to shun a statement which gave this profane and unsound description of the Divine Being. But if it asserts that God laid hold on this nature of ours, the production of which in the first instance and the subsistence afterwards had its origin in Him, in what way does this our preaching fail in the reverence that befits Him? Amongst our notions of God no disposition tending to weakness goes along with our belief in Him. We do not say that a physician is in weakness when he is employed in healing one who is so. For though he touches the infirmity he is himself unaffected by it. If birth is not regarded in itself as a weakness, no one can call life such. But the feeling of sensual pleasure does go before the human birth, and as to the impulse to vice in all living men, this is a disease of our nature. But then the Gospel mystery asserts that He Who took our nature was pure from both these feelings. If, then, His birth had no connection with sensual pleasure, and His life none with vice, what
weakness is there left which the mystery of our religion asserts that God participated in? But should any one call the separation of body and soul a weakness , far more justly might he term the meeting together of these two elements such. For if the severance of things that have been connected is a weakness, then is the union of things that are asunder a weakness also. For there is a feeling of movement in the uniting of things sundered as well as in the separation of what has been welded into one. The same term, then, by which the final movement is called, it is proper to apply to the one that initiated it. If the first movement, which we call birth, is not a weakness, it follows that neither the second, which we call death, and by which the severance of the union of the soul and body is effected, is a weakness. Our position is, that God was born subject to both movements of our nature; first, that by which the soul hastens to join the body, and then again that by which the body is separated from the soul; and that when the concrete humanity was formed by the mixture of these two, I mean the sentient and the intelligent element, through that ineffable and inexpressible conjunction, this result in the Incarnation followed, that after the soul and body had been once united the union continued forever. For when our nature, following its own proper course, had even in Him been advanced to the separation of soul and body, He knitted together again the disunited elements, cementing them, as it were, together with the cement of His Divine power, and recombining what has been severed in a union never to be broken. And this is the Resurrection, namely the return, after they have been dissolved, of those elements that had been before linked together, into an indissoluble union through a mutual incorporation; in order that thus the primal grace which invested humanity might be recalled, and we restored to the everlasting life, when the vice that has been mixed up with our kind has evaporated through our dissolution, as happens to any liquid when the vessel that contained it is broken, and it is spilled and disappears, there being nothing to contain it. For as the principle of death took its rise in one person and passed on in succession through the whole of human kind, in like manner the principle of the Resurrection-life extends from one person to the whole of humanity. For He Who reunited to His own proper body the soul that had been assumed by Himself, by virtue of that power which had mingled with both of these component elements at their first framing, then, upon a more general scale as it were , conjoined the intellectual to the sentient nature, the new principle freely progressing to the extremities by natural consequence. For when, in that concrete humanity which He had taken to Himself, the soul after the dissolution returned to the body, then this uniting of the several portions passes, as by a new principle, in equal force upon the whole human race. This, then, is the mystery of God's plan with regard to His death and His resurrection from the dead; namely, instead of preventing the dissolution of His body by death and the necessary results of nature, to bring both back to each other in the resurrection; so that He might become in Himself the meeting-ground both of life and death, having re-established in Himself that nature which death had divided, and being Himself the originating principle of the uniting those separated portions.
But it will be said that the objection which has been brought against us has not yet been solved, and that what unbelievers have urged has been rather strengthened by all we have said. For if, as our argument has shown, there is such power in Him that both the destruction of death and the introduction of life resides in Him, why does He not effect His purpose by the mere exercise of His will, instead of working out our salvation in such a roundabout way, by being born and nurtured as a man, and even, while he was saving man, tasting death; when it was possible for Him to have saved man without subjecting Himself to such conditions? Now to this, with all candid persons, it were sufficient to reply, that the sick do not dictate to their physicians the measures for their recovery, nor cavil with those who do them good as to the method of their healing; why, for instance, the medical man felt the diseased part and devised this or that particular remedy for the removal of the complaint, when they expected another; but the patient looks to the end and aim of the good work, and receives the benefit with gratitude. Seeing, however, as says the Prophet , that God's abounding goodness keeps its utility concealed, and is not seen in complete clearness in this present life — otherwise, if the eyes could behold all that is hoped for, every objection of unbelievers would be removed — but, as it is, abides the ages that are coming, when what is at present seen only by the eye of faith must be revealed, it is needful accordingly that, as far as we may, we should by the aid of arguments, the best within our reach, attempt to discover for these difficulties also a solution in harmony with what has gone before.
And yet it is perhaps straining too far for those who do believe that God sojourned here in life to object to the manner of His appearance , as wanting wisdom or conspicuous reasonableness. For to those who are not vehemently antagonistic to the truth there exists no slight proof of the Deity having sojourned here; I mean that which is exhibited now in this present life before the life to come begins, the testimony which is borne by actual facts. For who is there that does not know that every part of the world was overspread with demoniacal delusion which mastered the life of man through the madness of idolatry; how this was the customary rule among all nations, to worship demons under the form of idols, with the sacrifice of living animals and the polluted offerings on their altars? But from the time when, as says the Apostle, human nature, all these things passed away like smoke into nothingness, the madness of their oracles and prophesyings ceased, the annual pomps and pollutions of their bloody hecatombs came to an end, while among most nations altars entirely disappeared, together with porches, precincts, and shrines, and all the ritual besides which was followed out by the attendant priest of those demons, to the deception both of themselves and of all who came in their way. So that in many of these places no memorial exists of these things having ever been. But, instead, throughout the whole world there have arisen in the name of Jesus temples and altars and a holy and unbloody Priesthood , and a sublime philosophy, which teaches, by deed and example more than by word, a disregard of this bodily life and a contempt of death, a contempt which they whom tyrants have tried to force to apostatize from the faith have manifestly displayed, making no account of the cruelties done to their bodies or of their doom of death: and yet, plainly, it was not likely that they would have submitted to such treatment unless they had had a clear and indisputable proof of that Divine Sojourn among men. And the following fact is, further, a sufficient mark, as against the Jews, of the presence among them of Him in Whom they disbelieve; up to the time of the manifestation of Christ the royal palaces in Jerusalem were in all their splendour: there was their far-famed Temple; there was the customary round of their sacrifices throughout the year: all the things, which had been expressed by the Law in symbols to those who knew how to read its secrets, were up to that point of time unbroken in their observance, in accordance with that form of worship which had been established from the beginning. But when at length they saw Him Whom they were looking for, and of Whom by their Prophets and the Law they had before been told, and when they held in more estimation than faith in Him Who had so manifested Himself that which for the future became but a degraded superstition, because they took it in a wrong sense , and clung to the mere phrases of the Law in obedience to the dictates of custom rather than of intelligence, and when they had thus refused the grace which had appeared — then even those holy monuments of their religion were left standing, as they do, in history alone; for no traces even of their Temple can be recognized, and their splendid city has been left in ruins, so that there remains to the Jews nothing of the ancient institutions; while by the command of those who rule over them the very ground of Jerusalem which they so venerated is forbidden to them.
Nevertheless, since neither those who take the Greek view, nor yet the leaders of Jewish opinions, are willing to make such things the proofs of that Divine manifestation, it may be as well, as regards these demurrers to our statement, to treat more particularly the reason by virtue of which the Divine nature is combined with ours, saving, as it does, humanity by means of itself, and not working out its proposed design by means of a mere command. With what, then, must we begin, so as to conduct our thinking by a logical sequence to the proposed conclusion? What but this, viz. with a succinct detail of the notions that can religiously be entertained of God ?
It is, then, universally acknowledged that we must believe the Deity to be not only almighty, but just, and good, and wise, and everything else that suggests excellence. It follows, therefore, in the present dispensation of things, that it is not the case that some particular one of these Divine attributes freely displays itself in creation, while there is another that is not present there; for, speaking once for all, no one of those exalted terms, when disjoined from the rest, is by itself alone a virtue, nor is the good really good unless allied with what is just, and wise, and mighty (for what is unjust, or unwise, or powerless, is not good, neither is power, when disjoined from the principle of justice and of wisdom, to be considered in the light of virtue; such species of power is brutal and tyrannous; and so, as to the rest, if what is wise be carried beyond the limits of what is just, or if what is just be not contemplated along with might and goodness, cases of that sort one would more properly call vice; for how can what comes short of perfection be reckoned among things that are good?). If, then, it is fitting that all excellences should be combined in the views we have of God, let us see whether this Dispensation as regards man fails in any of those conceptions which we should entertain of Him. The object of our inquiry in the case of God is before all things the indications of His goodness. And what testimony to His goodness could there be more palpable than this, viz. His regaining to Himself the allegiance of one who had revolted to the opposite side, instead of allowing the fixed goodness of His nature to be affected by the variableness of the human will? For, as David says, He had not come to save us had not
goodness created in Him such a purpose ; and yet His goodness had not advanced His purpose had not wisdom given efficacy to His love for man. For, as in the case of persons who are in a sickly condition, there are probably many who wish that a man were not in such evil plight, but it is only they in whom there is some technical ability operating in behalf of the sick, who bring their good-will on their behalf to a practical issue, so it is absolutely needful that wisdom should be conjoined with goodness. In what way, then, is wisdom contemplated in combination with goodness; in the actual events, that is, which have taken place? Because one cannot observe a good purpose in the abstract; a purpose cannot possibly be revealed unless it has the light of some events upon it. Well, the things accomplished, progressing as they did in orderly series and sequence, reveal the wisdom and the skill of the Divine economy. And since, as has been before remarked, wisdom, when combined with justice, then absolutely becomes a virtue, but, if it be disjoined from it, cannot in itself alone be good, it were well moreover in this discussion of the Dispensation in regard to man, to consider attentively in the light of each other these two qualities; I mean, its wisdom and its justice.
What, then, is justice? We distinctly remember what in the course of our argument we said in the commencement of this treatise; namely, that man was fashioned in imitation of the Divine nature, preserving his resemblance to the Deity as well in other excellences as in possession of freedom of the will, yet being of necessity of a nature subject to change. For it was not possible that a being who derived his origin from an alteration should be altogether free from this liability. For the passing from a state of non-existence into that of existence is a kind of alteration; when being, that is, by the exercise of Divine power takes the place of nonentity. In the following special respect, too, alteration is necessarily observable in man, namely, because man was an imitation of the Divine nature, and unless some distinctive difference had been occasioned, the imitating subject would be entirely the same as that which it resembles; but in this instance, it is to be observed, there is a difference between that which
was made in the image and its pattern; namely this, that the one is not subject to change, while the other is (for, as has been described, it has come into existence through an alteration), and being thus subject to alteration does not always continue in its existing state. For alteration is a kind of movement ever advancing from the present state to another; and there are two forms of this movement; the one being ever towards what is good, and in this the advance has no check, because no goal of the course to be traversed can be reached, while the other is in the direction of the contrary, and of it this is the essence, that it has no subsistence; for, as has been before stated, the contrary state to goodness conveys some such notion of opposition, as when we say, for instance, that that which is is logically opposed to that which is not, and that existence is so opposed to non-existence. Since, then, by reason of this impulse and movement of changeful alteration it is not possible that the nature of the subject of this change should remain self-centred and unmoved, but there is always something towards which the will is tending, the appetency for moral beauty naturally drawing it on to movement, this beauty is in one instance really such in its nature, in another it is not so, only blossoming with an illusive appearance of beauty; and the criterion of these two kinds is the mind that dwells within us. Under these circumstances it is a matter of risk whether we happen to choose the real beauty, or whether we are diverted from its choice by some deception arising from appearance, and thus drift away to the opposite; as happened, we are told in the heathen fable, to the dog which looked askance at the reflection in the water of what it carried in its mouth, but let go the real food, and, opening its mouth wide to swallow the image of it, still hungered. Since, then, the mind has been disappointed in its craving for the real good, and diverted to that which is not such, being persuaded, through the deception of the great advocate and inventor of vice, that that was beauty which was just the opposite (for this deception would never have succeeded, had not the glamour of beauty been spread over the hook of vice like a bait) — the man, I say, on the one hand, who had enslaved himself by indulgence to the enemy of his life, being of his own accord in this unfortunate condition — I ask you to investigate, on the other hand, those qualities which suit and go along with our conception of the Deity, such as goodness, wisdom, power, immortality, and all else that has the stamp of superiority. As good, then, the Deity entertains pity for fallen man; as wise He is not ignorant of the means for his recovery; while a just decision must also form part of that wisdom; for no one would ascribe that genuine justice to the absence of wisdom.
What, then, under these circumstances is justice? It is the not exercising any arbitrary sway over him who has us in his power , nor, by tearing us away by a violent exercise of force from his hold, thus leaving some color for a just complaint to him who enslaved man through sensual pleasure. For as they who have bartered away their freedom for money are the slaves of those who have purchased them (for they have constituted themselves their own sellers, and it is not allowable either for themselves or any one else in their behalf to call freedom to their aid, not even though those who have thus reduced themselves to this sad state are of noble birth; and, if any one out of regard for the person who has so sold himself should use violence against him who has bought him, he will clearly be acting unjustly in thus arbitrarily rescuing one who has been legally purchased as a slave, whereas, if he wishes to pay a price to get such a one away, there is no law to prevent that), on the same principle, now that we had voluntarily bartered away our freedom, it was requisite that no arbitrary method of recovery, but the one consonant with justice should be devised by Him Who in His goodness had undertaken our rescue. Now this method is in a measure this; to make over to the master of the slave whatever ransom he may agree to accept for the person in his possession.
What, then, was it likely that the master of the slave would choose to receive in his stead? It is possible in the way of inference to make a guess as to his wishes in the matter, if, that is, the manifest indications of what we are seeking for should come into our hands. He then, who, as we before stated in the beginning of this treatise, shut his eyes to the good in his envy of man in his happy condition, he who generated in himself the murky cloud of wickedness, he who suffered from the disease of the love of rule, that primary and fundamental cause of propension to the bad and the mother, so to speak, of all the wickedness that follows — what would he accept in exchange for the thing which he held, but something, to be sure, higher and better, in the way of ransom, that thus, by receiving a gain in the exchange, he might foster the more his own special passion of pride? Now unquestionably in not one of those who had lived in history from the beginning of the world had he been conscious of any such circumstance as he observed to surround Him Who then manifested Himself, i.e. conception without carnal connection, birth without impurity, motherhood with virginity, voices of the unseen testifying from above to a transcendent worth, the healing of natural disease, without the use of means and of an extraordinary character, proceeding from Him by the mere utterance of a word and exercise of His will, the restoration of the dead to life, the absolution of the damned , the fear with which He inspired devils, His power over tempests, His walking through the sea, not by the waters separating on either side, and, as in the case of Moses' miraculous power, making bare its depths for those who passed through, but by the surface of the water presenting solid ground for His feet, and by a firm and hard resistance supporting His steps; then, His disregard for food as long as it pleased Him to abstain, His abundant banquets in the wilderness wherewith many thousands were fully fed (though neither did the heavens pour down manna on them, nor was their need supplied by the earth producing grain for them in its natural way, but that instance of munificence came out of the ineffable store-houses of His Divine power), the bread ready in the hands of those who distributed it, as if they were actually reaping it, and becoming more, the more the eaters were filled; and then, the banquet on the fish; not that the sea supplied their need, but He Who had stocked the sea with its fish. But how is it possible to narrate in succession each one of the Gospel miracles? The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear. Thus, you see how goodness was conjoined with justice, and how wisdom was not divorced from them. For to have devised that the Divine power should have been containable in the envelopment of a body, to the end that the Dispensation in our behalf might not be thwarted through any fear inspired by the Deity actually appearing, affords a demonstration of all these qualities at once — goodness, wisdom, justice. His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom.
But possibly one who has given his attention to the course of the preceding remarks may inquire:
wherein is the power of the Deity, wherein is the imperishableness of that Divine power, to be traced in the processes you have described? In order, therefore, to make this also clear, let us take a survey of the sequel of the Gospel mystery, where that Power conjoined with Love is more especially exhibited. In the first place, then, that the omnipotence of the Divine nature should have had strength to descend to the humiliation of humanity, furnishes a clearer proof of that omnipotence than even the greatness and supernatural character of the miracles. For that something pre-eminently great should be wrought out by Divine power is, in a manner, in accordance with, and consequent upon the Divine nature; nor is it startling to hear it said that the whole of the created world, and all that is understood to be beyond the range of visible things, subsists by the power of God, His will giving it existence according to His good pleasure. But this His descent to the humility of man is a kind of superabundant exercise of power, which thus finds no check even in directions which contravene nature. It is the peculiar property of the essence of fire to tend upwards; no one therefore, deems it wonderful in the case of flame to see that natural operation. But should the flame be seen to stream downwards, like heavy bodies, such a fact would be regarded as a miracle; namely, how fire still remains fire, and yet, by this change of direction in its motion, passes out of its nature by being borne downward. In like manner, it is not the vastness of the heavens, and the bright shining of its constellations, and the order of the universe and the unbroken administration over all existence that so manifestly displays the transcendent power of the Deity, as this condescension to the weakness of our nature; the way, in fact, in which sublimity, existing in lowliness, is actually seen in lowliness, and yet descends not from its height, and in which Deity, entwined as it is with the nature of man, becomes this, and yet still is that. For since, as has been said before, it was not in the nature of the opposing power to come in contact with the undiluted presence of God, and to undergo His unclouded manifestation, therefore, in order to secure that the ransom in our behalf might be easily accepted by him who required it, the Deity was hidden under the veil of our nature, that so, as with ravenous fish , the hook of the Deity might be gulped down along with the bait of flesh, and thus, life being introduced into the house of death, and light shining in darkness, that which is diametrically opposed to light and life might vanish; for it is not in the nature of darkness to remain when light is present, or of death to exist when life is active. Let us, then, by way of summary take up the train of the arguments for the Gospel mystery, and thus complete our answer to those who question this Dispensation of God, and show them on what ground it is that the Deity by a personal intervention works out the salvation of man. It is certainly most necessary that in every point the conceptions we entertain of the Deity should be such as befit the subject, and not that, while one idea worthy of His sublimity should be retained, another equally belonging to that estimate of Deity should be dismissed from it; on the contrary, every exalted notion, every devout thought, must most surely enter into our belief in God, and each must be made dependent on each in a necessary sequence. Well, then; it has been pointed out that His goodness, wisdom, justice, power, incapability of decay, are all of them in evidence in the doctrine of the Dispensation in which we are. His goodness is caught sight of in His election to save lost man; His wisdom and justice have been displayed in the method of our salvation; His power, in that, though born in the likeness and fashion of a man, on the lowly level of our nature, and in accordance with that likeness raising the expectation that he could be overmastered by death, he, after such a birth, nevertheless produced the effects peculiar and natural to Him. Now it is the peculiar effect of light to make darkness vanish, and of life to destroy death. Since, then, we have been led astray from the right path, and diverted from that life which was ours at the beginning, and brought under the sway of death, what is there improbable in the lesson we are taught by the Gospel mystery, if it be this; that cleansing reaches those who are befouled with sin, and life the dead, and guidance the wanderers, in order that defilement may be cleansed, error corrected, and what was dead restored to life?
That Deity should be born in our nature, ought not reasonably to present any strangeness to the minds of those who do not take too narrow a view of things. For who, when he takes a survey of the universe, is so simple as not to believe that there is Deity in everything, penetrating it, embracing it, and seated in it? For all things depend on Him Who is Exodus 3:14, nor can there be anything which has not its being in Him Who is. If, therefore, all things are in Him, and He in all things, why are they scandalized at the plan of Revelation when it teaches that God was born among men, that same God Whom we are convinced is even now not outside mankind? For although this last form of God's presence among us is not the same as that former presence, still His existence among us equally both then and now is evidenced; only now He Who holds together Nature in existence is transfused in us; while at that other time He was transfused throughout our nature, in order that our nature might by this transfusion of the Divine become itself divine, rescued as it was from death, and put beyond the reach of the caprice of the antagonist. For His return from death becomes to our mortal race the commencement of our return to the immortal life.
Still, in his examination of the amount of justice and wisdom discoverable in this Dispensation a person is, perhaps, induced to entertain the thought that it was by means of a certain amount of deceit that God carried out this scheme on our behalf. For that not by pure Deity alone, but by Deity veiled in human nature, God, without the knowledge of His enemy, got within the lines of him who had man in his power, is in some measure a fraud and a surprise; seeing that it is the peculiar way with those who want to deceive to divert in another direction the expectations of their intended victims, and then to effect something quite different from what these latter expected. But he who has regard for truth will agree that the essential qualities of justice and wisdom are before all things these; viz. of justice, to give to every one according to his due; of wisdom, not to pervert justice, and yet at the same time not to dissociate the benevolent aim of the love of mankind from the verdict of justice, but skilfully to combine both these requisites together, in regard to justice returning the due recompense, in regard to kindness not swerving from the aim of that love of man. Let us see, then, whether these two qualities are not to be observed in that which took place. That repayment, adequate to the debt, by which the deceiver was in his turn deceived, exhibits the justice of the dealing, while the object aimed at is a testimony to the goodness of Him who effected it. It is, indeed, the property of justice to assign to every one those particular results of which he has sunk already the foundations and the causes, just as the earth returns its harvests according to the kinds of seeds thrown into it; while it is the property of wisdom, in its very manner of giving equivalent returns, not to depart from the kinder course. Two persons may both mix poison with food, one with the design of taking life, the other with the design of saving that life; the one using it as a poison, the other only as an antidote to poison; and in no way does the manner of the cure adopted spoil the aim and purpose of the benefit intended; for although a mixture of poison with the food may be effected by both of these persons alike, yet looking at their intention we are indignant with the one and approve the other; so in this instance, by the reasonable rule of justice, he who practised deception receives in return that very treatment, the seeds of which he had himself sown of his own free will. He who first deceived man by the bait of sensual pleasure is himself deceived by the presentment of the human form. But as regards the aim and purpose of what took place, a change in the direction of the nobler is involved; for whereas he, the enemy, effected his deception for the ruin of our nature, He Who is at once the just, and good, and wise one, used His device, in which there was deception, for the salvation of him who had perished, and thus not only conferred benefit on the lost one, but on him, too, who had wrought our ruin. For from this approximation of death to life, of darkness to light, of corruption to incorruption, there is effected an obliteration of what is worse, and a passing away of it into nothing, while benefit is conferred on him who is freed from those evils. For it is as when some worthless material has been mixed with gold, and the gold-refiners burn up the foreign and refuse part in the consuming fire, and so restore the more precious substance to its natural lustre: (not that the separation is effected without difficulty, for it takes time for the fire by its melting force to cause the baser matter to disappear; but for all that, this melting away of the actual thing that was embedded in it to the injury of its beauty is a kind of healing of the gold.) In the same way when death, and corruption, and darkness, and every other offshoot of evil had grown into the nature of the author of evil, the approach of the Divine power, acting like fire Malachi 3:2-3, and making that unnatural accretion to disappear, thus by purgation of the evil becomes a blessing to that nature, though the separation is agonizing. Therefore even the adversary himself will not be likely to dispute that what took place was both just and salutary, that is, if he shall have attained to a perception of the boon. For it is now as with those who for their cure are subjected to the knife and the cautery; they are angry with the doctors, and wince with the pain of the incision; but if recovery of health be the result of this treatment, and the pain of the cautery passes away, they will feel grateful to those who have wrought this cure upon them. In like manner, when, after long periods of time, the evil of our nature, which now is mixed up with it and has grown with its growth, has been expelled, and when there has been a restoration of those who are now lying in Sin to their primal state, a harmony of thanksgiving will arise from all creation , as well from those who in the process of the purgation have suffered chastisement, as from those who needed not any purgation at all. These and the like benefits the great mystery of the Divine incarnation bestows. For in those points in which He was mingled with humanity, passing as He did through all the accidents proper to human nature, such as birth, rearing, growing up, and advancing even to the taste of death, He accomplished all the results before mentioned, freeing both man from evil, and healing even the introducer of evil himself. For the chastisement, however painful, of moral disease is a healing of its weakness.
It is, then, completely in keeping with this, that He Who was thus pouring Himself into our nature should accept this commixture in all its accidents. For as they who wash clothes do not pass over some of the dirt and cleanse the rest, but clear the whole cloth from all its stains, from one end to the other, that the cloak by being uniformly brightened from washing may be throughout equal to its own standard of cleanness, in like manner, since the life of man was defiled by sin, in its beginning, end, and all its intermediate states, there needed an abstergent force to penetrate the whole, and not to mend some one part by cleansing, while it left another unattended to. For this reason it is that, seeing that our life has been included between boundaries on either side, one, I mean, at its beginning, and the other at its ending, at each boundary the force that is capable of correcting our nature is to be found, attaching itself to the beginning, and extending to the end, and touching all between those two points. Since, then, there is for all men only one way of entrance into this life of ours, from whence was He Who was making His entrance among us to transport Himself into our life? From heaven, perhaps some one will say, who rejects with contempt, as base and degraded, this species of birth, i.e. the human. But there was no humanity in heaven: and in that supramundane existence no disease of evil had been naturalized; but He Who poured Himself into man adopted this commixture with a view to the benefit of it. Where, then, evil was not and the human life was not lived, how is it that any one seeks there the scene of this wrapping up of God in man, or, rather, not man, but some phantom resemblance of man? In what could the recovery of our nature have consisted if, while this earthly creature was diseased and needed this recovery, something else, among the heavenly beings, had experienced the Divine sojourning? It is impossible for the sick man to be healed, unless his suffering member receives the healing. If, therefore, while this sick part was on earth, omnipotence had touched it not, but had regarded only its own dignity, this its pre-occupation with matters with which we had nothing in common would have been of no benefit to man. And with regard to the undignified in the case of Deity we can make no distinction; that is, if it is allowable to conceive at all of anything beneath the dignity of Deity beside evil. On the contrary, for one who forms such a narrow-minded view of the greatness of the Deity as to make it consist in inability to admit of fellowship with the peculiarities of our nature, the degradation is in no point lessened by the Deity being conformed to the fashion of a heavenly rather than of an earthly body. For every created being is distant, by an equal degree of inferiority, from that which is the Highest, Who is unapproachable by reason of the sublimity of His Being: the whole universe is in value the same distance beneath Him. For that which is absolutely inaccessible does not allow access to some one thing while it is unapproachable by another, but it transcends all existences by an equal sublimity. Neither, therefore, is the earth further removed from this dignity, nor the heavens closer to it, nor do the things which have their existence within each of these elemental worlds differ at all from each other in this respect, that some are allowed to be in contact with the inaccessible Being, while others are forbidden the approach. Otherwise we must suppose that the power which governs the Universe does not equally pervade the whole, but in some parts is in excess, in others is deficient. Consequently, by this difference of less or more in quantity or quality, the Deity will appear in the light of something composite and out of agreement with itself; if, that is, we could suppose it, as viewed in its essence, to be far away from us, while it is a close neighbour to some other creature, and from that proximity easily apprehended. But on this subject of that exalted dignity true reason looks neither downward nor upward in the way of comparison; for all things sink to a level beneath the power which presides over the Universe: so that if it shall be thought by them that any earthly nature is unworthy of this intimate connection with the Deity, neither can any other be found which has such worthiness. But if all things equally fall short of this dignity, one thing there is that is not beneath the dignity of God, and that is, to do good to him that needed it. If we confess, then, that where the disease was, there the healing power attended, what is there in this belief which is foreign to the proper conception of the Deity?
But they deride our state of nature, and din into our ears the manner of our being born, supposing in this way to make the mystery ridiculous, as if it were unbecoming in God by such an entrance into the world as this to connect Himself with the fellowship of the human life. But we touched upon this point before, when we said that the only thing which is essentially degraded is moral evil or whatever has an affinity with such evil; whereas the orderly process of Nature, arranged as it has been by the Divine will and law, is beyond the reach of any misrepresentation on the score of wickedness: otherwise this accusation would reach up to the Author of Nature, if anything connected with Nature were to be found fault with as degraded and unseemly. If, then, the Deity is separate only from evil, and if there is no nature in evil, and if the mystery declares that God was born in man but not in evil; and if, for man, there is but one way of entrance upon life, namely that by which the embryo passes on to the stage of life, what other mode of entrance upon life would they prescribe for God? These people, I mean, who, while they judge it right and proper that the nature which evil had weakened should be visited by the Divine power, yet take offense at this special method of the visitation, not remembering that the whole organization of the body is of equal value throughout, and that nothing in it, of all the elements that contribute to the continuance of the animal life, is liable to the charge of being worthless or wicked. For the whole arrangement of the bodily organs and limbs has been constructed with one end in view, and that is, the continuance in life of humanity; and while the other organs of the body conserve the present actual vitality of men, each being apportioned to a different operation, and by their means the faculties of sense and action are exercised, the generative organs on the contrary involve a forecast of the future, introducing as they do, by themselves, their counteracting transmission for our race. Looking, therefore, to their utility, to which of those parts which are deemed more honourable are these inferior 1 Corinthians 12:14-24? Nay, than which must they not in all reason be deemed more worthy of honour? For not by the eye, or ear, or tongue, or any other sense, is the continuation of our race carried on. These, as has been remarked, pertain to the enjoyment of the present. But by those other organs the immortality of humanity is secured, so that death, though ever operating against us, thus in a certain measure becomes powerless and ineffectual, since Nature, to baffle him, is ever as it were throwing herself into the breach through those who come successively into being. What unseemliness, then, is contained in our revelation of God mingled with the life of humanity through those very means by which Nature carries on the combat against death?
But they change their ground and endeavour to vilify our faith in another way. They ask, if what took place was not to the dishonour of God or unworthy of Him, why did He delay the benefit so long? Why, since evil was in the beginning, did He not cut off its further progress?— To this we have a concise answer; viz. that this delay in conferring the benefit was owing to wisdom and a provident regard for that which would be a gain for our nature. In diseases, for instance, of the body, when some corrupt humour spreads unseen beneath the pores, before all the unhealthy secretion has been detected on the skin, they who treat diseases by the rules of art do not use such medicines as would harden the flesh, but they wait till all that lurks within comes out upon the surface, and then, with the disease unmasked, apply their remedies. When once, then, the disease of evil had fixed itself in the nature of mankind, He, the universal Healer, waited for the time when no form of wickedness was left still hidden in that nature. For this reason it was that He did not produce his healing for man's disease immediately on Cain's hatred and murder of his brother; for the wickedness of those who were destroyed in the days of Noah had not yet burst into a flame, nor had that terrible disease of Sodomite lawlessness been displayed, nor the Egyptians' war against God , nor the pride of Assyria, nor the Jews' bloody persecution of God's saints, nor Herod's cruel murder of the children, nor whatever else is recorded, or if unrecorded was done in the generations that followed, the root of evil budding forth in various manners in the wilful purposes of man. When, then, wickedness had reached its utmost height, and there was no form of wickedness which men had not dared to do, to the end that the healing remedy might pervade the whole of the diseased system, He, accordingly, ministers to the disease; not at its beginning, but when it had been completely developed.
If, however, any one thinks to refute our argument on this ground, that even after the application of the remedial process the life of man is still in discord through its errors, let us lead him to the truth by an example taken from familiar things. Take, for instance, the case of a serpent; if it receives a deadly blow on the head, the hinder part of the coil is not at once deadened along with it; but, while the head is dead, the tail part is still animated with its own particular spirit, and is not deprived of its vital motion: in like manner we may see Sin struck its deadly blow and yet in its remainders still vexing the life of man. But then they give up finding fault with the account of Revelation on these points, and make another charge against it; viz. that the Faith does not reach all mankind.
But why is it, they ask,
that all men do not obtain the grace, but that, while some adhere to the Word, the portion who remain unbelieving is no small one; either because God was unwilling to bestow his benefit ungrudgingly upon all, or because He was altogether unable to do so? Now neither of these alternatives can defy criticism. For it is unworthy of God, either that He should not will what is good, or that He should be unable to do it.
If, therefore, the Faith is a good thing, why, they ask, Gospel mystery we had so stated the matter as that it was the Divine will that the Faith should be so granted away among mankind that some men should be called, while the rest had no share in the calling, occasion would be given for bringing such a charge against this Revelation. But if the call came with equal meaning to all and makes no distinction as to worth, age, or different national characteristics (for it was for this reason that at the very first beginning of the proclamation of the Gospel they who ministered the Word were, by Divine inspiration, all at once enabled to speak in the language of any nation, viz. in order that no one might be destitute of a share in the blessings of evangelical instruction), with what reasonableness can they still charge it upon God that the Word has not influenced all mankind? For He Who holds the sovereignty of the universe, out of the excess of this regard for man, permitted something to be under our own control, of which each of us alone is master. Now this is the will, a thing that cannot be enslaved, and of self-determining power, since it is seated in the liberty of thought and mind. Therefore such a charge might more justly be transferred to those who have not attached themselves to the Faith, instead of resting on Him Who has called them to believe. For even when Peter at the beginning preached the Gospel in a crowded assembly of the Jews, and three thousand at once received the Faith, though those who disbelieved were more in number than the believers, they did not attach blame to the Apostle on the ground of their disbelief. It was, indeed, not in reason, when the grace of the Gospel had been publicly set forth, for one who had absented himself from it of his own accord to lay the blame of his exclusion on another rather than himself.
Yet, even in their reply to this, or the like, they are not at a loss for a contentious rejoinder. For they assert that God, if He had been so pleased, might have forcibly drawn those, who were not inclined to yield, to accept the Gospel message. But where then would have been their free will? Where their virtuous merit? Where their meed of praise from their moral directors? It belongs only to inanimate or irrational creatures to be brought round by the will of another to his purpose; whereas the reasoning and intelligent nature, if it lays aside its freedom of action, loses at the same time the gracious gift of intellect. For upon what is he to employ any faculty of thought, if his power of choosing anything according to his inclination lies in the will of another? But then, if the will remains without the capacity of action, virtue necessarily disappears, since it is shackled by the enforced quiescence of the will. Then, if virtue does not exist, life loses its value, reason moves in accordance with fatalism, the praise of moral guardians is gone, sin may be indulged in without risk, and the difference between the courses of life is obliterated. For who, henceforth, could with any reason condemn profligacy, or praise sobriety? Since every one would have this ready answer, that nothing of all the things we are inclined to is in our own power, but that by some superior and ruling influence the wills of men are brought round to the purpose of one who has the mastery over them. The conclusion, then is that it is not the goodness of God that is chargeable with the fact that the Faith is not engendered in all men, but rather the disposition of those by whom the preaching of the Word is received.
What other objection is alleged by our adversaries? This; that (to take the preferable view ) it was altogether needless that that transcendent Being should submit to the experience of death, but He might independently of this, through the superabundance of His power, have wrought with ease His purpose; still, if for some ineffable reason or other it was absolutely necessary that so it should be, at least He ought not to have been subjected to the contumely of such an ignominious kind of death. What death, they ask, could be more ignominious than that by crucifixion? What answer can we make to this? Why, that the death is rendered necessary by the birth, and that He Who had determined once for all to share the nature of man must pass through all the peculiar conditions of that nature. Seeing, then, that the life of man is determined between two boundaries, had He, after having passed the one, not touched the other that follows, His proposed design would have remained only half fulfilled, from His not having touched that second condition of our nature. Perhaps, however, one who exactly understands the mystery would be justified rather in saying that, instead of the death occurring in consequence of the birth, the birth on the contrary was accepted by Him for the sake of the death; for He Who lives for ever did not sink down into the conditions of a bodily birth from any need to live, but to call us back from death to life. Since, then, there was needed a lifting up from death for the whole of our nature, He stretches forth a hand as it were to prostrate man, and stooping down to our dead corpse He came so far within the grasp of death as to touch a state of deadness, and then in His own body to bestow on our nature the principle of the resurrection, raising as He did by His power along with Himself the whole man. For since from no other source than from the concrete lump of our nature had come that flesh, which was the receptacle of the Godhead and in the resurrection was raised up together with that Godhead, therefore just in the same way as, in the instance of this body of ours, the operation of one of the organs of sense is felt at once by the whole system, as one with that member, so also the resurrection principle of this Member, as though the whole of mankind was a single living being, passes through the entire race, being imparted from the Member to the whole by virtue of the continuity and oneness of the nature. What, then, is there beyond the bounds of probability in what this Revelation teaches us; viz. that He Who stands upright stoops to one who has fallen, in order to lift him up from his prostrate condition? And as to the Cross, whether it possesses some other and deeper meaning, those who are skilled in mysticism may explain; but, however that may be, the traditional teaching which has reached us is as follows. Since all things in the Gospel, both deeds and words, have a sublime and heavenly meaning, and there is nothing in it which is not such, that is, which does not exhibit a complete mingling of the human with the Divine, where the utterance exerted and the deeds enacted are human but the secret sense represents the Divine, it would follow that in this particular as well as in the rest we must not regard only the one element and overlook the other; but in the fact of this death we must contemplate the human feature, while in the manner of it we must be anxious to find the Divine. For since it is the property of the Godhead to pervade all things, and to extend itself through the length and breadth of the substance of existence in every part — for nothing would continue to be if it remained not within the existent; and that which is this existent properly and primarily is the Divine Being, Whose existence in the world the continuance of all things that are forces us to believe in — this is the very thing we learn from the figure of the Cross; it is divided into four parts, so that there are the projections, four in number, from the central point where the whole converges upon itself; because He Who at the hour of His pre-arranged death was stretched upon it is He Who binds together all things into Himself, and by Himself brings to one harmonious agreement the diverse natures of actual existences. For in these existences there is the idea either of something above, or of something below, or else the thought passes to the confines sideways. If, therefore, you take into your consideration the system of things above the heavens or of things below the earth, or of things at the boundaries of the universe on either side, everywhere the presence of Deity anticipates your thought as the sole observable power that in every part of existing things holds in a state of being all those things. Now whether we ought to call this Existence Deity, or Mind, or Power, or Wisdom, or any other lofty term which might be better able to express Him Who is above all, our argument has no quarrel with the appellation or name or form of phrase used. Since, then, all creation looks to Him, and is about and around Him, and through Him is coherent with itself, things above being through Him conjoined to things below and things lateral to themselves, it was right that not by hearing only we should be conducted to the full understanding of the Deity, but that sight also should be our teacher in these sublime subjects for thought; and it is from sight that the mighty Paul starts when he initiates Ephesians 3:18 the people of Ephesus in the mysteries, and imbues them through his instructions with the power of knowing what is that
depth and height and breadth and length. In fact he designates each projection of the Cross by its proper appellation. The upper part he calls height, the lower depth, and the side extensions breadth and length; and in another passage Philippians 2:10 he makes his thought still clearer to the Philippians, to whom he says,
that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. In that passage he includes in one appellation the centre and projecting arms , calling
things in earth all that is in the middle between things in heaven and things under the earth. Such is the lesson we learn in regard to the mystery of the Cross. And the subsequent events which the narrative contains follow so appropriately that, as even unbelievers must admit, there is nothing in them adverse to the proper conceptions of the Deity. That He did not abide in death, that the wounds which His body had received from the iron of the nails and spear offered no impediment to His rising again, that after His resurrection He showed Himself as He pleased to His disciples, that when He wished to be present with them He was in their midst without being seen, as needing no entrance through open doors, and that He strengthened the disciples by the inspiration of the Holy Ghost, and that He promised to be among them, and that no partition wall should intervene between them and Him, and that to the sight He ascended to Heaven while to the mind He was everywhere; all these, and whatever like facts the history of Him comprises, need no assistance from arguments to show that they are signs of deity and of a sublime and supereminent power. With regard to them therefore I do not deem it necessary to go into any detail, inasmuch as their description of itself shows the supernatural character. But since the dispensation of the washing (whether we choose to call it baptism, or illumination, or regeneration; for we make the name no subject of controversy) is a part of our revealed doctrines, it may be as well to enter on a short discussion of this as well.
Source. Translated by William Moore and Henry Austin Wilson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 5. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1893.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/29082.htm>.
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