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

§§6, 7. When the Word and Son hungered, wept, and was wearied, He acted as our Mediator, taking on Him what was ours, that He might impart to us what was His.

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 received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand1481    Matt. xxviii. 18; John x. 18; Phil. ii. 9; Eph. i. 20.,’ and the like, we must say that our Lord, being Word and Son of God, bore a body, and became Son of Man, that, having become Mediator between God, and men, He might minister the things of God to us, and ours to God. When then He is said to hunger and weep and weary, and to cry Eloi, Eloi, which are our human affections, He receives them from us and offers to the Father1482    De Decr. 14; Or. ii. 8, 9., interceding for us, that in Him they may be annulled1483    Or. iii. 33, n. 6, and 34.. And when it is said, ‘All power is given unto Me,’ and ‘I received,’ and ‘Wherefore God highly exalted Him,’ these are gifts given from God to us through Him. For the Word was never in want1484    Or. i. 43., nor has come into being1485    Or. i. 43; ii. 65, 67.; nor again were men sufficient to minister these things for themselves, but through the Word they are given to us; therefore, as if given to Him, they are imparted to us. For this was the reason of His becoming man, that, as being given to Him, they might pass on to us1486    Or. i. 42, 45.. For of such gifts mere man had not become worthy; and again the mere Word had not needed them1487    Or. i. 48; iii. 38.; the Word then was united to us, and then imparted to us power, and highly exalted us1488    Or. i. 41, 42.. For the Word being in man, highly exalted man himself; and, when the Word was in man, man himself received. Since then, the Word being in flesh, man himself was exalted, and received power, therefore these things are referred to the Word, since they were given on His account; for on account of the Word in man were these gifts given. And as ‘the Word became flesh1489    John i. 14.,’ so also man himself received the gifts which came through the Word. For all that man himself has received, the Word is said to have received1490    iii. 38.; that it might be shewn, that man himself, being unworthy to receive, as far as his own nature is concerned, yet has received because of the Word become flesh. Wherefore if anything be said to be given to the Lord, or the like, we must consider that it is given, not to Him as needing it, but to man himself through the Word. For every one interceding for another, receives the gift in his own person, not as needing, but on his account for whom he intercedes.

7. For as He takes our infirmities, not being infirm1491    Or. ii. 60; iii. 37., and hungers not hungering, but sends up what is ours that it may be abolished, so the gifts which come from God instead of our infirmities, doth He too Himself receive, that man, being united to Him, may be able to partake them. Hence it is that the Lord says, ‘All things whatsoever Thou hast given Me, I have given them,’ and again, ‘I pray for them1492    John xvii. 7–9..’ For He prayed for us, taking on Him what is ours, and He was giving what He received. Since then, the Word being united to man himself, the Father, regarding Him, vouchsafed to man to be exalted, to have all power and the like; therefore are referred to the Word Himself, and are as if given to Him, all things which through Him we receive. For as He for our sake became man, so we for His sake are exalted. It is no absurdity then, if, as for our sake He humbled Himself, so also for our sake He is said to be highly exalted. So ‘He gave to Him,’ that is, ‘to us for His sake;’ ‘and He highly exalted Him1493    Phil. ii. 9.,’ that is, ‘us in Him.’ And the Word Himself, when we are exalted, and receive, and are succoured, as if He Himself were exalted and received and were succoured, gives thanks to the Father, referring what is ours to Himself, and saying, ‘All things, whatsoever Thou hast given Me, I have given unto them1494    John xvii. 7, 8..’

6 Πρὸς δὲ τὴν ἀσθενῆ καὶ ἀνθρωπίνην ἔννοιαν τῶν Ἀρεια νῶν, διὰ τὸ ὑπονοεῖν τὸν κύριον ἐνδεᾶ, ὅταν λέγῃ· «ἐδόθη μοι» καὶ «ἔλαβον», καὶ ἐὰν λέγῃ ὁ Παῦλος· «διὰ τοῦτο ὑπερύψωσεν αὐτόν» καὶ «ἐκάθισεν ἐν δεξιᾷ» καὶ τὰ τοιαῦτα, λεκτέον, ὅτι ὁ κύριος ἡμῶν, λόγος ὢν υἱὸς τοῦ θεοῦ, ἐφόρησε σῶμα καὶ γέγονε καὶ υἱὸς ἀνθρώπου, ἵνα «μεσίτης γενόμενος θεοῦ καὶ ἀνθρώπων» τὰ μὲν θεοῦ ἡμῖν, τὰ δὲ ἡμῶν τῷ θεῷ διακονῇ. Ὅταν οὖν λέ γηται πεινᾷν καὶ δακρύειν καὶ κοπιᾷν καὶ «ἐλωῒ, ἐλωῒ», ἀνθρώ πινα ὄντα καὶ ἡμέτερα πάθη, δέχεται παρ' ἡμῶν καὶ τῷ πατρὶ ἀναφέρει, πρεσβεύων ὑπὲρ ἡμῶν, ἵνα ἐν αὐτῷ ἐξαφανισθῇ· ὅταν δέ, ὅτι «ἐδόθη μοι ἐξουσία» καὶ «ἔλαβον» καὶ «διὰ τοῦτο ὑπερ ύψωσεν αὐτὸν ὁ θεός», τὰ παρὰ τοῦ θεοῦ εἰς ἡμᾶς ἐστι χαρίσ ματα δι' αὐτοῦ διδόμενα. Οὐ γὰρ ὁ λόγος ἐνδεὴς ἦν ἢ γέγονε πώ ποτε· οὐδὲ πάλιν οἱ ἄνθρωποι ἱκανοὶ ἦσαν ἑαυτοῖς διακονῆσαι ταῦτα· διὰ δὲ τοῦ λόγου δίδοται ἡμῖν· διὰ τοῦτο ὡς αὐτῷ διδόμενα ἡμῖν με ταδίδοται· διὰ τοῦτο γὰρ καὶ ἐνηνθρώπησεν, ἵνα ὡς αὐτῷ διδόμενα εἰς ἡμᾶς διαβῇ. Ἄνθρωπος γὰρ ψιλὸς οὐκ ἂν ἠξιώθη τούτων· λόγος δὲ πάλιν μόνος, οὐκ ἂν ἐδεήθη τούτων. Συνήφθη οὖν ἡμῖν ὁ λόγος, καὶ τότε ἐξουσίαν ἡμῖν μετέδωκε καὶ ὑπερύψωσεν. Ἐν ἀνθρώπῳ γὰρ ὢν ὁ λόγος ὑπερύψωσε τὸν ἄνθρωπον· καὶ ἐν ἀν θρώπῳ ὄντος τοῦ λόγου ἔλαβεν ὁ ἄνθρωπος. Ἐπεὶ οὖν τοῦ λό γου ὄντος ἐν σαρκὶ ὑψώθη ὁ ἄνθρωπος καὶ ἔλαβεν ἐξουσίαν, διὰ τοῦτο εἰς τὸν λόγον ἀναφέρεται ταῦτα, ἐπειδὴ δι' αὐτὸν ἐδόθη· διὰ γὰρ τὸν ἐν ἀνθρώπῳ λόγον ἐδόθη ταῦτα τὰ χαρίσματα. Καὶ ὥσ περ «ὁ λόγος σὰρξ ἐγένετο», οὕτως καὶ ὁ ἄνθρωπος τὰ διὰ τοῦ λόγου εἴληφεν. Πάντα γὰρ ὅσα ὁ ἄνθρωπος εἴληφεν, ὁ λόγος λέ γεται εἰληφέναι, ἵνα δειχθῇ, ὅτι οὐκ ἄξιος ὢν ὁ ἄνθρωπος λα βεῖν, ὅσον ἧκεν εἰς τὴν αὐτοῦ φύσιν, ὅμως διὰ τὸν γενόμενον σάρκα λόγον εἴληφεν. Ὅθεν ἐάν τι λέγηται δίδοσθαι τῷ κυρίῳ ἤ τι τοι οῦτον, νοεῖν δεῖ μὴ αὐτῷ ὡς χρῄζοντι δίδοσθαι, ἀλλὰ τῷ ἀνθρώπῳ διὰ τοῦ λόγου. Καὶ γὰρ πᾶς πρεσβεύων ὑπὲρ ἄλλου, αὐτὸς τὴν χάριν λαμβάνει οὐ χρῄζων, ἀλλὰ διὰ τὸν ὑπὲρ οὗ πρεσβεύει. 7 Ὥσπερ γὰρ τὰς ἀσθενείας ἡμῶν λαμβάνει οὐκ ἀσθενῶν καὶ πεινᾷ οὐ πεινῶν, ἀλλὰ τὰ ἡμῶν ἀναπέμπει εἰς τὸ ἐξαλειφ θῆναι, οὕτως τὰς ἀντὶ τῶν ἀσθενειῶν παρὰ θεοῦ δωρεὰς πάλιν αὐτὸς δέχεται, ἵνα συναφθεὶς ἄνθρωπος μεταλαβεῖν δυνηθῇ. Λέγει γοῦν ὁ κύριος· «πάντα ὅσα δέδωκάς μοι, δέδωκα αὐτοῖς», καὶ πάλιν· «ὑπὲρ αὐτῶν ἐρωτῶ». Ἠρώτα γὰρ ὑπὲρ ἡμῶν τὰ ἡμῶν ἀναδεχόμενος καὶ ἐδίδου, ἃ ἐλάμβανεν. Ἐπειδὴ οὖν συναφθέντος τοῦ λόγου τῷ ἀνθρώπῳ εἰς τὸν λόγον ἀποβλέπων ἐχαρίζετο ὁ πα τὴρ τῷ ἀνθρώπῳ τὸ ὑψωθῆναι, τὸ ἔχειν πᾶσαν ἐξουσίαν, καὶ ὅσα τοιαῦτα· διὰ τοῦτο αὐτῷ τῷ λόγῳ πάντα ἀναφέρεται, καὶ ὡς αὐτῷ διδόμενά ἐστιν, ἃ δι' αὐτοῦ ἡμεῖς λαμβάνομεν. Ὡς γὰρ δι' ἡμᾶς ἐνηνθρώπησεν αὐτός, οὕτως ἡμεῖς δι' αὐτὸν ὑψούμεθα. Οὐδὲν οὖν ἄτοπον, εἰ ὥσπερ δι' ἡμᾶς ἐταπείνωσεν ἑαυτόν, οὕτως καὶ δι' ἡμᾶς λέγεται ὑπερυψῶσθαι. «Ἐχαρίσατο» οὖν αὐτῷ ἀντὶ τοῦ «ἡ μῖν δι' αὐτόν» καὶ «ὑπερύψωσεν» ἀντὶ τοῦ «ἡμᾶς ἐν αὐτῷ». Καὶ αὐτὸς δὲ ὁ λόγος, ἡμῶν ὑψουμένων καὶ λαμβανόντων καὶ βοη θουμένων, ὡς αὐτὸς ὑψούμενος καὶ λαμβάνων καὶ βοηθούμενος εὐχαριστεῖ τῷ πατρὶ τὰ ἡμέτερα εἰς ἑαυτὸν ἀναφέρων καὶ λέγων· «πάντα ὅσα δέδωκάς μοι, δέδωκα αὐτοῖς».