Against the Arians. (Orationes contra Arianos IV.)

 Four Discourses Against the Arians.

 Chapter II.—Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always the Son out of nothing once He w

 Chapter III.—The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Ca

 Chapter IV.—That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concer

 Chapter V.—Subject Continued. Objection, that the Son’s eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, a

 Chapter VI.—Subject Continued. Third proof of the Son’s eternity, viz. from other titles indicative of His coessentiality as the Creator One of the

 Chapter VII.—Objections to the Foregoing Proof. Whether, in the generation of the Son, God made One that was already, or One that was not.

 Chapter VIII.—Objections Continued. Whether we may decide the question by the parallel of human sons, which are born later than their parents. No, for

 Chapter IX.—Objections Continued. Whether is the Unoriginate one or two? Inconsistent in Arians to use an unscriptural word necessary to define its m

 Chapter X.—Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved fr

 Chapter XI.—Texts Explained And First,Phil. II. 9, 10 Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10 . Whether t

 Chapter XII.—Texts Explained Secondly, Psalm xlv. 7, 8. Whether the words ‘therefore,’ ‘anointed,’ &c., imply that the Word has been rewarded. Argued

 Chapter XIII.—Texts Explained Thirdly, Hebrews i. 4. Additional texts brought as objections e.g. Heb. i. 4 vii. 22 . Whether the word ‘better’ impl

 Discourse II.

 Chapter XV.—Texts explained Fifthly,Acts ii. 36. The Regula Fidei must be observed made applies to our Lord’s manhood and to His manifestation and

 Chapter XVI.—Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures but each cr

 Chapter XVII.—Introduction to Proverbs viii. 22continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures as

 Chapter XVIII.—Introduction to Proverbs viii. 22continued. Contrast between the Father’s operations immediately and naturally in the Son, instrumental

 Chapter XIX.—Texts explained Sixthly,Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them,

 Chapter XX.—Texts Explained Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created ‘for the works,’ i.e. with a particular purpose, whi

 Chapter XXI.—Texts Explained Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be ‘created,’ or the works to be ‘begotten.’ ‘I

 Chapter XXII.—Texts Explained Sixthly, the Context of Proverbs viii. 22 Vz. 22–30 It is right to interpret this passage by the Regula Fidei. ‘Founded

 Discourse III.

 Chapter XXIV.—Texts Explained Eighthly,John xvii. 3. and the Like. Our Lord’s divinity cannot interfere with His Father’s prerogatives, as the One Go

 Chapter XXV.—Texts Explained Ninthly, John x. 30 xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment but so a

 Chapter XXVI.—Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We m

 Chapter XXVII.—Texts Explained Tenthly, Matthew xi. 27 John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son they fall

 Chapter XXVIII.—Texts Explained Eleventhly, Mark xiii. 32 and Luke ii. 52 Arian explanation of the former text is against the Regula Fidei and again

 Chapter XXIX.—Texts Explained Twelfthly, Matthew xxvi. 39 John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and th

 Chapter XXX.—Objections continued, as in Chapters vii.—x. Whether the Son is begotten of the Father’s will? This virtually the same as whether once He

 Discourse IV.

 6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I receiv

 8. Eusebius and his fellows, that is, the Ario-maniacs, ascribing a beginning of being to the Son, yet pretend not to wish Him to have a beginning of

 9. ‘I and the Father are One .’ You say that the two things are one, or that the one has two names, or again that the one is divided into two. Now if

 11. They fall into the same folly with the Arians for Arians also say that He was created for us, that He might create us, as if God waited till our

 13. This perhaps he borrowed from the Stoics, who maintain that their God contracts and again expands with the creation, and then rests without end. F

 15. Such absurdities will be the consequence of saying that the Monad is dilated into a Triad. But since those who say so venture to separate Word and

 25. Arius then raves in saying that the Son is from nothing, and that once He was not, while Sabellius also raves in saying that the Father is Son, an

 26. But that the Son has no beginning of being, but before He was made man was ever with the Father, John makes clear in his first Epistle, writing th

Chapter X.—Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved from texts.

35. As to their question whether the Word is alterable193    τρεπτὸς, not ‘changeable’ but of a moral nature capable of improvement. Arius maintained this in the strongest terms at starting. ‘On being asked whether the Word of God is capable of altering as the devil altered, they scrupled not to say, “Yea, He is capable.”’ Alex. ap. Socr. i. 6. p. 11., it is superfluous to examine it; it is enough simply to write down what they say, and so to shew its daring irreligion. How they trifle, appears from the following questions:—‘Has He free will, or has He not? is He good from choice according to free will, and can He, if He will, alter, being of an alterable nature? or, as wood or stone, has He not His choice free to be moved and incline hither and thither?’ It is but agreeable to their heresy thus to speak and think; for, when once they have framed to themselves a God out of nothing and a created Son, of course they also adopt such terms, as being suitable to a creature. However, when in their controversies with Churchmen they hear from them of the real and only Word of the Father, and yet venture thus to speak of Him, does not their doctrine then become the most loathsome that can be found? is it not enough to distract a man on mere hearing, though unable to reply, and to make him stop his ears, from astonishment at the novelty of what he hears them say, which even to mention is to blaspheme? For if the Word be alterable and changing, where will He stay, and what will be the end of His development? how shall the alterable possibly be like the Unalterable? How should he who has seen the alterable, be considered to have seen the Unalterable? At what state must He arrive, for us to be able to behold in Him the Father? for it is plain that not at all times shall we see the Father in the Son, because the Son is ever altering, and is of changing nature. For the Father is unalterable and unchangeable, and is always in the same state and the same; but if, as they hold, the Son is alterable, and not always the same, but of an ever-changing nature, how can such a one be the Father’s Image, not having the likeness of His unalterableness194    Supr. §22. init.? how can He be really in the Father, if His purpose is indeterminate? Nay, perhaps, as being alterable, and advancing daily, He is not perfect yet. But away with such madness of the Arians, and let the truth shine out, and shew that they are foolish. For must not He be perfect who is equal to God? and must not He be unalterable, who is one with the Father, and His Son proper to His essence? and the Father’s essence being unalterable, unalterable must be also the proper Offspring from it. And if they slanderously impute alteration to the Word, let them learn how much their own reason is in peril; for from the fruit is the tree known. For this is why he who hath seen the Son hath seen the Father; and why the knowledge of the Son is knowledge of the Father.

36. Therefore the Image of the unalterable God must be unchangeable; for ‘Jesus Christ is the same yesterday, to-day, and for ever195    Heb. xiii. 8..’ And David in the Psalm says of Him, ‘Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thine hands. They shall perish, but Thou remainest; and they all shall wax old as doth a garment. And as a vesture shalt Thou fold them up, and they shall be changed, but Thou art the same, and Thy years shall not fail196    Ps. cii. 26–28.’ And the Lord Himself says of Himself through the Prophet, ‘See now that I, even I am He,’ and ‘I change not197    Deut. xxxii. 39; Mal. iii. 6..’ It may be said indeed that what is here signified relates to the Father; yet it suits the Son also to say this, specially because, when made man, He manifests His own identity and unalterableness to such as suppose that by reason of the flesh He is changed and become other than He was. More trustworthy are the saints, or rather the Lord, than the perversity of the irreligious. For Scripture, as in the above-cited passage of the Psalter, signifying under the name of heaven and earth, that the nature of all things originate and created is alterable and changeable, yet excepting the Son from these, shews us thereby that He is no wise a thing originate; nay teaches that He changes everything else, and is Himself not changed, in saying, ‘Thou art the same, and Thy years shall not fail198    Heb. i. 12..’ And with reason; for things originate, being from nothing199    §29, note., and not being before their origination, because, in truth, they come to be after not being, have a nature which is changeable; but the Son, being from the Father, and proper to His essence, is unchangeable and unalterable as the Father Himself. For it were sin to say that from that essence which is unalterable was begotten an alterable word and a changeable wisdom. For how is He longer the Word, if He be alterable? or can that be Wisdom which is changeable? unless perhaps, as accident in essence200    Nic. Def. 21. note 9., so they would have it, viz. as in any particular essence, a certain grace and habit of virtue exists accidentally, which is called Word and Son and Wisdom, and admits of being taken from it and added to it. For they have often expressed this sentiment, but it is not the faith of Christians; as not declaring that He is truly Word and Son of God, or that the wisdom intended is true Wisdom. For what alters and changes, and has no stay in one and the same condition, how can that be true? whereas the Lord says, ‘I am the Truth201    John xiv. 6..’ If then the Lord Himself speaks thus concerning Himself, and declares His unalterableness, and the Saints have learned and testify this, nay and our notions of God acknowledge it as religious, whence did these men of irreligion draw this novelty? From their heart as from a seat of corruption did they vomit it forth202    De Syn. §16 fin..

Περὶ δὲ τοῦ λέγειν αὐτοὺς εἰ τρεπτός ἐστιν ὁ Λόγος, περιττόν ἐστι περὶ τούτου ζητεῖν· ἀρκεῖ γὰρ, καὶ μόνον ἐγγράψαντά με τὰ παρ' αὐτῶν λεγό μενα, δεῖξαι τὸ τολμηρὸν τῆς ἀσεβείας αὐτῶν. Ἔστι γὰρ ταῦτα ἃ ὡς ἐρωτῶντες φλυαροῦσιν· «Αὐτεξού σιός ἐστιν ἢ οὐκ ἔστι; Προαιρέσει κατὰ τὸ αὐτ εξούσιον καλός ἐστι, καὶ δύναται, ἐὰν θελήσῃ, τρα πῆναι, τρεπτῆς ὢν φύσεως· ἢ ὡς λίθος καὶ ξύλον, οὐκ ἔχει τὴν προαίρεσιν ἐλευθέραν εἰς τὸ κινεῖσθαι καὶ ῥέπειν εἰς ἑκάτερα;» Τῆς μὲν οὖν αἱρέσεως αὐ τῶν οὐκ ἀλλότριόν ἐστι τοιαῦτα λέγειν τε καὶ φρο νεῖν· ἅπαξ γὰρ πλάσαντες ἑαυτοῖς ἐξ οὐκ ὄντων Θεὸν καὶ κτιστὸν Υἱὸν, ἀκολούθως ὡς ἁρμόζοντα κτίσματι τὰ τοιαῦτα καὶ συνέλεξαν ἑαυτοῖς ῥή ματα· ἐπειδὴ δὲ πρὸς τοὺς ἀπὸ τῆς Ἐκκλησίας δια μαχόμενοι, καὶ ἀκούοντες παρ' αὐτῶν περὶ τοῦ ἀλη θινοῦ καὶ μόνου Λόγου τοῦ Πατρὸς, τοιαῦτα περὶ αὐ τοῦ φθέγγεσθαι τολμῶσι, τίς τούτου τοῦ δόγματος μιαρώτερον ἂν ἴδοι; Τίς τούτων καὶ μόνον ἀκούων, κἂν μὴ ἀντιλέγειν δύνηται, οὐ ταράττεται, καὶ τὴν ἀκοὴν ἀποκλείσει, ξενιζόμενος ἐφ' οἷς ἐκεῖνοί τε λα λοῦσι, καὶ αὐτὸς καινῶν ἀκούει ῥημάτων, ἐχόν των αὐτόθεν καὶ ἀπ' αὐτῆς τῆς προφορᾶς τὴν βλασφημίαν; Εἰ γὰρ τρεπτὸς καὶ ἀλλοιούμενός ἐστιν ὁ Λόγος, ποῖ ἄρα στήσεται, καὶ ποῖον αὐτοῦ τὸ τέλος ἔσται τῆς ἐπιδόσεως; ἢ πῶς ὅμοιος τῷ ἀτρέπτῳ ὁ τρεπτὸς εἶναι δυνήσεται; Πῶς δὲ ὁ τὸν τρεπτὸν ἑωρακὼς, ἑωρακέναι τὸν ἄτρεπτον νομίσειεν; Ἐν ποίᾳ δὲ ἄρα ἐὰν γένηται καταστάσει, δυνήσεταί τις τὸν Πατέρα ἐν αὐτῷ βλέπειν; δῆλον γὰρ, ὡς οὐκ ἀεί τις ὄψεται ἐν αὐτῷ τὸν Πατέρα, διὰ τὸ ἀεὶ τρέ πεσθαι τὸν Υἱὸν, καὶ ἀλλοιουμένης αὐτὸν εἶναι φύ σεως. Ὁ μὲν γὰρ Πατὴρ ἄτρεπτος καὶ ἀναλλοίωτος, καὶ ἀεὶ καὶ ὡσαύτως ἔχει, καὶ ὁ αὐτός ἐστιν· ὁ δὲ Υἱὸς εἰ κατ' ἐκείνους τρεπτὸς, καὶ οὐκ ἀεὶ ὁ αὐ τὸς, ἀλλ' ἀεὶ ἀλλοιουμένης φύσεώς ἐστι, πῶς ὁ τοι οῦτος εἰκὼν τοῦ Πατρὸς εἶναι δύναται, οὐκ ἔχων τὸ ὅμοιον τῆς ἀτρεψίας; Πῶς δὲ καὶ ὅλως ἐν τῷ Πατρί ἐστιν, ἀμφίβολον ἔχων τὴν προαίρεσιν; Τάχα δὲ καὶ τρεπτὸς ὢν, καὶ καθ' ἡμέραν προκόπτων, οὔπω τέλειός ἐστιν. Ἀλλ' ἡ μὲν τοιαύτη τῶν Ἀρειανῶν οἰχέσθω μανία, ἡ δὲ ἀλήθεια λαμπέτω, καὶ δεικνύτω τούτους παραφρονοῦντας. Πῶς γὰρ οὐ τέλειος, ὁ ἴσος Θεῷ; Ἢ πῶς οὐκ ἄτρεπτος, ὁ μετὰ τοῦ Πα τρὸς ἓν ὢν, καὶ τῆς οὐσίας ἴδιος ὢν Υἱὸς αὐτοῦ; Τῆς δὲ οὐσίας τοῦ Πατρὸς οὔσης ἀτρέπτου, ἄτρεπτον ἂν εἴη καὶ τὸ ἐξ αὐτῆς ἴδιον γέννημα. Εἰ δὲ τούτου οὕτως ὄντος, τοῦ Λόγου τροπὴν καταψεύδονται, μαν θανέτωσαν ποῦ τούτων ὁ λόγος κινδυνεύει· ἐκ γὰρ τοῦ καρποῦ καὶ τὸ δένδρον ἐπιγινώσκεται· διὰ τοῦτο καὶ ὁ ἑωρακὼς τὸν Υἱὸν ἑώρακε τὸν Πατέρα, καὶ ἡ τοῦ Υἱοῦ γνῶσις γνῶσίς ἐστι τοῦ Πατρός. Οὐκοῦν ἀναλλοίωτος ἡ εἰκὼν τοῦ ἀτρέπτου Θεοῦ ἂν εἴη· Ἰησοῦς γὰρ Χριστὸς, χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας. Καὶ ὁ μὲν ∆αυῒδ ψάλ λων περὶ αὐτοῦ φησι· Καὶ σὺ κατ' ἀρχὰς, Κύ ριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. Αὐτοὶ ἀπολοῦνται· σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσον ται, καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς, καὶ ἀλλαγήσονται. Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. Ὁ δὲ Κύριος αὐτὸς περὶ ἑαυτοῦ διὰ τοῦ προφήτου λέγει· Ἴδετέ με, ἴδετε ὅτι ἐγώ εἰμι, καὶ, Οὐκ ἠλλοίωμαι. Εἰ γὰρ καὶ περὶ τοῦ Πατρὸς δύναται λέγειν τις εἶναι τοῦτο τὸ σημαι νόμενον, ἀλλὰ καὶ τὸν Υἱὸν ἁρμόζει τοῦτο λέ γειν, ὅτι μάλιστα γενόμενος ἄνθρωπος δείκνυσι τὴν ταὐτότητα καὶ τὸ ἄτρεπτον ἑαυτοῦ τοῖς νομίζουσι διὰ τὴν σάρκα ἠλλοιῶσθαι αὐτὸν, καὶ ἕτερόν τι γεγενῆσθαι. Ἀξιοπιστότεροι δὲ οἱ ἅγιοι καὶ μᾶλλον ὁ Κύριος τῆς τῶν ἀσεβῶν κακονοίας. Καὶ γὰρ κατὰ τὸ εἰρημένον ἀνάγνωσμα τῆς ὑμνῳδίας, πάν των τῶν γενητῶν καὶ πάσης τῆς κτίσεως, διὰ τῆς οὐρανοῦ καὶ γῆς σημασίας, τρεπτὴν καὶ ἀλλοιωτὴν ἡ Γραφὴ τὴν φύσιν λέγουσα, καὶ τὸν Υἱὸν ὑπεξαί ρουσα τούτων, δείκνυσι μηδόλως γενητὸν αὐτὸν εἶναι, ἀλλὰ καὶ μᾶλλον αὐτὸν ἀλλοιοῦντα τὰ ἄλλα, καὶ μὴ ἀλλοιούμενον αὐτὸν διδάσκει, δι' ὧν φησι· Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι. Καὶ εἰκότως γε· τὰ μὲν γὰρ γενητὰ ἐξ οὐκ ὄν των ὄντα, καὶ οὐκ ὄντα πρὶν γένηται, ὅλως ὅτι οὐκ ὄντα γίνεται, ἀλλοιουμένην ἔχει τὴν φύσιν· ὁ δὲ Υἱὸς, ἐκ τοῦ Πατρὸς ὢν, καὶ τῆς οὐσίας αὐτοῦ ἴδιος, ἀναλ λοίωτος καὶ ἄτρεπτός ἐστιν, ὡς αὐτὸς ὁ Πατήρ. Οὐ γὰρ θέμις εἰπεῖν ἐκ τῆς οὐσίας τῆς ἀτρέπτου τρεπτὸν γεννᾶσθαι Λόγον καὶ ἀλλοιουμένην σοφίαν. Πῶς γὰρ ἔτι Λόγος, εἰ τρεπτός ἐστιν; ἢ πῶς ἔτι σο φία τὸ ἀλλοιούμενον; εἰ μὴ ἄρα ὡς ἐν οὐσίᾳ συμβε βηκὸς, οὕτως εἶναι θέλουσιν, ὡς ἐν ἰδιαζούσῃ τινὶ οὐσίᾳ συμβεβηκέναι τινὰ χάριν καὶ ἕξιν ἀρετῆς, καὶ κεκλῆσθαι ταύτην οὕτως Λόγον, καὶ Υἱὸν καὶ Σοφίαν, ὥστε καὶ ἀφαιρεῖσθαι καὶ προστίθεσθαι αὐτῇ δύνασθαι. Τοιαῦτα γὰρ φρονοῦντες πολλάκις εἰρήκα σιν. Ἀλλ' οὐκ ἔστι Χριστιανῶν ἡ πίστις αὕτη. Οὐ δὲ γὰρ τοῦτο δείκνυσιν εἶναι Λόγον καὶ Υἱὸν ἀλη θῶς Θεοῦ, οὔτε τὴν σοφίαν ἀληθῆ σοφίαν. Τὸ γὰρ τρεπόμενον καὶ ἀλλοιούμενον, οὐχ ἱστάμενον δὲ ἐν ἑνὶ καὶ τῷ αὐτῷ, πῶς δύναται εἶναι ἀληθές; Ὁ δέ γε Κύριος λέγει· Ἐγώ εἰμι ἡ ἀλήθεια· εἰ τοίνυν ὁ Κύριος αὐτὸς περὶ ἑαυτοῦ τοῦτο λέγει, καὶ τὸ ἄτρεπτον ἑαυτοῦ δείκνυσιν, οἵ τε ἅγιοι μαθόντες τοῦτο μαρτυροῦσιν, ἀλλὰ γὰρ καὶ αἱ περὶ Θεοῦ ἔν νοιαι τοῦτο ἴσασιν εὐσεβὲς, πόθεν ταῦτ' ἐπενόησαν οἱ δυσσεβεῖς; Ἀπὸ μὲν οὖν τῆς καρδίας ὡς ἀπὸ φθορᾶς αὐτὰ ἐξήμεσαν.