Wednesday of the 2nd Sunday of Pascha

"Blessed," it says, "are the poor." Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, "A righteous poor man is better than a rich liar." Blessed is the poor man who cried and whom the Lord heard. Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. Matthew fully revealed this when he said, "Blessed are the poor in spirit." One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another's, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light?

Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor.

In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.

And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.

Concerning the promise of the beatitudes, note that he promises four things, namely the kingdom, which consists in participation in divine power; fullness, which consists in the taste of divine goodness; laughter, which consists in the contemplation of divine truth; and a great reward, which consists in the duration of eternity. And these four are designated in Ephesians three: "That you may be able," he says, "to comprehend with all the Saints what is the length, breadth, height, and depth"; the length of eternity, the breadth of goodness, the height of power, and the depth of wisdom or truth. Moreover, he promises these four things to four kinds of merits that raise us to God and build up our free will. For the kingdom of wealth is promised to those who despise temporal goods, such as are the poor; the banquet of abundance to those who desire spiritual things, and these are called the hungry; the laughter of delight to those who detest the evils of sin, and these are called the weeping; the multitude of reward to those who endure the evils of punishment, and these are the patient. In these four is enclosed the perfection of the human will with respect to a twofold good and with respect to a twofold evil.

First, therefore, he promises to the poor the kingdom of wealth on account of their contempt of temporal things, and such were the disciples, and therefore he says: And he, lifting up his eyes upon his disciples, said: Blessed are the poor, etc. By lifting up his eyes he calls them blessed, because "the eyes of the Lord are upon the just," and especially upon the poor: Ecclesiasticus eleven: "There is a man who is feeble and in need of recovery, lacking in strength and abounding in poverty, and the eye of the Lord looked upon him for good." Moreover, he calls these poor blessed because they are prepared for beatitude. And therefore he adds: For yours is the kingdom of God, which indeed is very great. For in the Psalm: "Your kingdom, O Lord, is a kingdom of all ages." This he says belongs to the poor, because the poor are its heirs, according to that passage in James two: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" "Better therefore is the poor man who walks in his simplicity than the rich man who twists his lips and is foolish," Proverbs nineteen.

And note that he says is in the present tense, either on account of the certainty of the promise, or also because the truly poor now in a certain way begin to be kings, according to that passage in 2 Corinthians 6: "As having nothing and yet possessing all things." "For their deep poverty has abounded unto the riches of simplicity," as is said in 2 Corinthians 8. Whence the evangelical or voluntary poor are now to be reckoned as already blessed, not wretched. Seneca: "No one is born rich: whoever comes forth into the light is commanded to be content with bread and milk." "No one is poor amid these things: among which if anyone has enclosed his desire, he will be able to contend with Jupiter concerning happiness." And note that he begins from poverty, because, as Ambrose says there, "poverty is the first parent of virtues, because he who has despised worldly things will merit eternal things," an imitator of that poor one "who, though he was rich, became poor for our sake," 2 Corinthians 8.

Of poverty--the affliction which actually or potentially includes all other afflictions--I would not dare to speak as from myself; and those who reject Christianity will not be moved by Christ's statement that poverty is blessed. But here a rather remarkable fact comes to my aid. Those who would most scornfully repudiate Christianity as a mere "opiate of the people" have a contempt for the rich, that is, for all mankind except the poor. They regard the poor as the only people worth preserving from "liquidation", and place in them the only hope of the human race. But this is not compatible with a belief that the effects of poverty on those who suffer it are wholly evil; it even implies that they are good. The Marxist thus finds himself in real agreement with the Christian in those two beliefs which Christianity paradoxically demands--that poverty is blessed and yet ought to be removed.

After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.

In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.

But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the poor." Blessed are the poor, for they are always making life, or trying to make life like an Adelphi play.

There remains always this great boast, perhaps the greatest boast that is possible to human nature. I mean the great boast that the most unhappy part of our population is also the most hilarious part. The poor can forget that social problem which we (the moderately rich) ought never to forget. Blessed are the poor; for they alone have not the poor always with them. The honest poor can sometimes forget poverty. The honest rich can never forget it.

But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

The phrase "lift up your eyes" occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. For instance, it is written in Isaiah, "Lift up your eyes on high and see. Who has made all these things known?"The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says "blessed" are such and such.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace."

But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." "I shall have no food.

"Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, "because theirs is the kingdom of heaven." Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word.

"Blessed are the needy, because theirs is the kingdom of heaven." "He hath sent me to bind up the broken-hearted.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, "Set in order love in me." I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? What is the bread of which it is said, "I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread"? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

Secondly, he promises to those who hunger the banquet of abundance on account of the desire for spiritual things: and this he indicates when he adds: Blessed are you who now hunger, namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied, through the banquet of abundance. Ambrose: "He who hungers seeks an increase of strength," according to that passage in Ecclesiasticus 24: "Those who eat me will hunger still more, and those who drink me will thirst still more." Those hunger for justice who can say with Jesus that word in John 4: "My food is to do the will of my Father." Those also hunger for justice who for love of justice willingly endure hunger: and these can say with the Apostle that word in 1 Corinthians 4: "Even unto this hour we hunger and thirst." Such were those holy Fathers, of whom in Hebrews 11 it is said that "they went about in sheepskins, destitute, afflicted, tormented," etc. Such shall be satisfied by the Lord, because, Revelation 7, "they shall hunger no more, neither thirst anymore, nor shall the sun fall upon them, nor any heat, for the Lamb who is in the midst of the throne shall rule them." And this will be in the divine glory, according to what is said in the Psalm: "I shall be satisfied when your glory shall appear"; and again: "They shall be inebriated with the abundance of your house, and you shall give them to drink of the torrent of your pleasure." And so is fulfilled that word in 1 Kings 2: "The hungry were filled." Nor is this surprising, because, Isaiah 25, "the Lord of hosts shall make for all peoples on this mountain a feast of vintage, of rich things full of marrow, of refined vintage"; and again, according to that word of the Psalm: "He fed them with the fat of wheat, and from the rock he satisfied them with honey."

Third, he promises the laughter of joy to those who weep on account of repentance for the evil of sin, when he adds: Blessed are you who now weep, namely for evils committed, as Hezekiah, "turning to the wall," "wept with great weeping," as is said in Isaiah thirty-eight; as also Peter, of whom in Matthew twenty-six after the denial it is said that "going out he wept bitterly"; and Job thirty: "My harp is turned to mourning, and my organ into the voice of those who weep." Or for the sins of others, as David over Saul, II Kings one; so Christ over Jerusalem, below in chapter nineteen: "Seeing the city, he wept over it." Or: you now weep, namely for the miseries of others: Job thirty: "I wept once over him who was afflicted"; Romans twelve: "Weep with those who weep." Or: You who now weep, for escaping the temptations of sins and their consequences: in Judges two it is said that "when the Angel of the Lord spoke to the children of Israel, they lifted up their voice and wept. And the name of that place was called the place of weepers—or of tears." And this place is the state of the present life, which lasts only until now. And therefore he says: You who now weep: I Peter one: "Though now for a little while, if need be, you are made sorrowful in various temptations, that the testing of your faith, much more precious than gold which is tried by fire, may be found unto praise," etc. Or: You who now weep, namely from desire for eternal things, and this is the proper understanding: John sixteen: "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy"; and the Psalm: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" To these he says: you are blessed, because you shall laugh, with a spiritual laughter, which consists in the joy of the mind through the contemplation of truth: Job eight: "Your mouth shall be filled with laughter, and your lips with rejoicing"; for it is said in Proverbs thirty-one: "Strength and beauty are her clothing, and she shall laugh in the last day." This laughter shall be over one's own goods and those of others, according to what is said of Sarah in Genesis twenty-one: "The Lord has made laughter for me, and whoever hears of it will laugh with me."

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now.

But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

(ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).

And they will cast out your name as evil, for the sake of the Son of Man. The name he says signifies the name of Christians, which, as far as their memory goes, has very often been erased and cast out by the Gentiles and Jews, with no longer any cause for hatred except for the Son of Man, because, evidently, believers would want to make the name of Christ their own surname; and therefore the persecutors of the highest name are, not unjustly, marked by the name of men. Blessed (He says) are you when men hate you, teaching them that they will be harassed by men, but will be blessed beyond men.

He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.

Fourth, he promises to those who suffer the greatness of the reward on account of endurance in the evil of punishment, when he adds: Blessed shall you be, when men shall hate you, namely with respect to the act of the heart. Most fittingly he says: men, that is, those who are animal-like and bestial, because "man, when he was in honor, did not understand: he was compared to senseless beasts and was made like unto them"; First Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal, and do you not walk according to man"? according to that man, namely, of whom it is said in Sirach 28: "Man reserves wrath for man." These hate the servants of Christ: Proverbs 19: "The brothers of the poor man hate him"; and Matthew 10: "You shall be hated by all men for my name's sake."

With respect to the act of deed he adds: And when they shall separate you, namely by casting you out of the synagogues, according to that passage in John 9: "The Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue," and thus would be separated from others in reproach, even from his own household members, just as the Lord foretold would come to pass for his disciples: Matthew 10: "I have come to set a man against his father"; and afterward it is added: "And a man's enemies shall be those of his own household."

With respect to the act of the mouth he adds: And shall reproach you, reviling you, and shall cast out your name as evil, by defaming; First Peter 4: "If you are reproached in the name of Christ, you shall be blessed"; James 2: "They blaspheme the good name that has been invoked over you," because they call good evil, according to that passage in Matthew 5: "They shall say all manner of evil against you falsely, for my sake." And because not just any punishment makes a Martyr unless the proper cause is present, therefore he adds: On account of the Son of Man: First Peter 3: "If you suffer anything for the sake of justice, you shall be blessed," that is, for the sake of Christ, "who was made by God wisdom and justice and sanctification." And for this threefold justice Paul wished to suffer; Acts 21: "I am prepared not only to be bound, but also to be killed in Jerusalem for the sake of Christ Jesus."

And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake;" if we do not detest our persecutors, and undergo punishments at their hands, not hating them under the idea that we have been put to trial more tardily than we looked for; but knowing this also, that every instance of trial is an occasion for testifying.

Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet's crown, after having traveled by the same road.

The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, "Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven."

I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness' sake. Be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

Now since Christ, as soon as He entered on His course, fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." In this declaration there is, no doubt, an exhortation to patience.

If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

For the Jews persecuted the prophets even to death.

(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.

For such things their fathers did to the prophets. He encouraged well by example, because those who speak the truth usually suffer persecution. Nevertheless, the ancient prophets did not fail in their preaching of truth out of fear of persecution. It should be noted indeed that just as Matthew, through the eight beatitudes he set forth, insinuates the eighth as the perfection of our hope dedicated to the glory of the resurrection, so Luke embraces the four cardinal virtues. For blessed are the poor, who are restrained from the enticements of the world through temperance. Blessed are the hungry, who, reminded by their own hunger, show mercy to the hungry, and themselves show mercy through justice as much as they can. For the alms which we give to Christ, not out of our own, but as His, the Psalmist rightly testifies as being called justice, saying: He has distributed to the poor; his justice endures forever (Psalm 111). For it is justice when we give what is rightfully due to each, owing no one anything except to love each other. Blessed are those who, through prudence, discern good from evil, who mourn for what is transitory, and long for what is eternal. Blessed are those who, through fortitude of faith, are able to endure all hardships. Thus, those who are not yet able to ascend the pinnacle of consummate virtue, are to be cherished with the blessedness of general perfection. So that, progressing gradually from good to better, while they willingly listen to the Lord who stands on the plain, they may someday ascend to Him who sits on the mountain in sublimity. For those whose hearts He is still taming and instructing, He addresses them as one standing, which is the position of laboring. But those He finds ready and teachable from long spiritual exercise, He, in the freedom and dignity of the teacher, seated as the peaceful Savior, imparts mystical things of the higher realms. This difference in spiritual progress is beautifully expressed in the attire of the Israelite people. Where all the common folk, using whatever garments, are commanded to make for themselves fringes of blue in the four corners of their garments. Priests are to have four garments, distinguished in wonderful variety by as many mystical colors. And high priests are to bear both what the priests have and four other kinds of garments, of the same colors, but with greater dignified grace, interspersed with glittering gold, and bearing the name of the patriarchs and of the Lord Himself. To explain or even to merely present these details pertains to the diligence of its own work.

They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.

Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice, namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." This, moreover, the consideration of reward brings about; Jeremiah thirty-one: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." A reward, I say, great, because "great peace have they that love your law" etc., as it is said in the Psalm: and perpetual, because it is in heaven; Wisdom five: "But the just shall live forever, and their reward is with the Lord." And this is what Bede says: "Amid the hatreds of hearts, amid the reproaches of tongues, amid the hands of persecutors, dwell with a more joyful heart in contemplation of the heavenly reward." And because this work is most arduous, namely to rejoice in tribulations: therefore he not only promises a reward, but adds an example, when he continues: For according to these things did their fathers do to the Prophets: according to what is said in Matthew twenty-three: "You are witnesses against yourselves, that you are the sons of those who killed the Prophets"; and Acts seven: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the Prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One." He sets these forth as an example on account of their constancy: James, last chapter: "Take as an example, brothers, of patience, labor, and long-suffering, the Prophets"; who were not moved from the truth on account of scourges. Whence concerning Elisha, Sirach forty-eight: "In his days he did not fear the prince, and in power no one overcame him, nor did any man surpass him." All these evils the Prophets endured on account of the reward, which they promise to others: Sirach thirty-six: "Give a reward, O Lord, to those who wait for you, that your Prophets may be found faithful." Whence that eminent Prophet John, after all the tribulations of the Church, adds at the end of Apocalypse twenty-two: "Behold, I come quickly, and my reward is with me, to render to each one according to his works."

Whence note that divine Scripture intimates to us the difference of rewards according to the diversities of merits. Whence there is found a reward that is safe, a reward that is great, worthy, full, timely, swift, faithful, abundant, perpetual. The reward is safe for the Angels who minister to us; great is given to prelates or those who preside; worthy, to the obedient; full, to the contemplatives; timely is given to workers; swift, to those making progress; faithful, to those who bring to perfection; much or abundant, to those who suffer; but perpetual, to those who persevere. Whence concerning the safe reward of the Angels, because the ministry which they exercise toward us is not defrauded of its prize, it is said in Tobit 5: "Seek some faithful man who may go with you, his reward being safe," says Tobias. Concerning the great reward of those who preside, it is said in Genesis 15 to Abraham, who bears the type of prelates: "I am your protector, and your reward exceedingly great." Concerning the worthy reward of the obedient, it is said in Esther 16: "Let all know that those who obey the Persians faithfully receive a worthy reward for their fidelity." Concerning the full reward of the contemplatives, it is said to Ruth, in chapter 2, who bears the type of contemplatives who relinquish all things for God, and is also interpreted as sheep, or seeing, so that the contemplative soul may be called sheep on account of the gentleness of affection, but seeing on account of the illumination of the intellect; whence Boaz says to her: "May you receive a full reward from the Lord God of Israel, to whom you have come and under whose wings you have taken refuge." Concerning the timely reward of workers, it is said in the last chapter of Sirach: "Work your work while there is time, and He will give you your reward in His time." Concerning the swift reward of those making progress, it is said in Sirach 11: "The blessing of God hastens toward the reward of the just." Concerning the faithful reward of the perfect, such as preachers and the like, it is said in Proverbs 11: "To the one sowing justice, a faithful reward." Concerning the abundant reward of those who suffer or those who struggle, it is said here and in Matthew 5: "For behold, your reward is abundant in the heavens." Concerning the perpetual reward indeed, which befits those who persevere, Sirach 18: "Do not be afraid to be justified even unto death, for the reward of God remains forever." Thus therefore, according to the diversities of merits, the differences of rewards are appropriated; and so "God will render to the just the reward of their labors," Wisdom 10.

He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets.

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

(in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the longsuffering of God.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.

(Tr. xvii. c. 13) This announcement enraged them, And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the man's body, and which could not have been necessary, even if healing was; viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign of observing one day out of seven, was only a temporary institution, which had attained its fulfilment in Him: But Jesus answered them, My Father worketh hitherto, and I work: as if He said, Do not suppose that My Father rested on the Sabbath in such a sense, as that from that time forth, He has ceased from working; for He worketh up to this time, though without labour, and so work I. God's resting means only that He made no other creature, after the creation. The Scripture calls it rest, to remind us of the rest we shall enjoy after a life of good works here. And as God only when He had made man in His own image and similitude, and finished all His works, and seen that they were very good, rested on the seventh day: so do thou expect no rest, except thou return to the likeness in which thou wert made, but which thou hast lost by sin; i. e. unless thou doest good works.

(iv. Super Gen. ad litteram [c. xi.]) It may be said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual rest, which God, by the figure of His own rest promised to all who should perform good works.

There will be a sabbath of the world, when the six ages, i. e. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints.

(iv. Gen. ad lit. c. xi.) The mystery of which rest the Lord Jesus Himself scaled by His burial: for He rested in His sepulchre on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. (c. 19) What wonder then that God, to prefigure the day on which Christ was to rest in the grave, rested one day from His works, afterwards to carry on the work of governing the world. We may consider too that God, when He rested, rested from the work of creation simply, i. e. made no more new kinds of creatures: but that from that time till now, He has been carrying on the government of those creatures. For His power, as respects the government of heaven and earth, and all the things that He had made, did not cease on the seventh day: they would have perished immediately, without His government: because the power of the Creator is that on which the existence of every creature depends. If it ceased to govern, every species of creation would cease to exist: and all nature would go to nothing. For the world is not like a building, which stands after the architect has left it; it could not stand the twinkling of an eye, if God withdrew His governing hand. Therefore when our Lord says, My Father worketh hitherto, he means the continuation of the work; the holding together, and governing of the creation. It might have been different, had He said, Worketh even now. This would not have conveyed the sense of continuing. As it is we find it, Until now; i. e. from the time of the creation downwards.

(Tr. xvii. s. 15) He says then, as it were, to the Jews, Why think ye that I should not work on the sabbath? The sabbath day was instituted as a typed of Me. Ye observe the works of God: by Me all things were made. The Father made light, but He spoke, that it might be made. If He spoke, then He made it by the Word; and I am His Word. My Father worked when He made the world, and He worketh until now, governing the world: and as He made the world by Me, when He made it, so He governs it, by Me, now He governs it.

(de Con. Ev. l. iv. c. x) The words, My Father worketh hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father's working, that the Son worked: inasmuch as the Father cloth nothing without the Son.

The word still shows [the Son's] eternal existence in the Father as the Word. For it is proper to the Word to do the Father's works and not to be external to him.… He is either seen to be the efficient cause of things that he himself has brought about, or he has no power to cause anything at all.… For none of the things that are brought to be is an efficient cause, but all things were made through the Word who would not have brought anything into being if he himself were numbered among the creatures.… For by the Word, the things that were not have come into existence. And if through him [i.e., the Son] the [Father] creates and makes, [the Son] is not himself of things created and made. Rather, he is the Word of the Creator God and is known, from the Father's works which he himself works, to be "in the Father and the Father in him" … because the Son's essence is proper to the Father, and he is in all points like his Father.

Here he has already indicated that he is equal to God. "My Father," he says, "is working until now, and I too am working." Their literal-minded understanding of the sabbath is disturbed. They imagined that it was because the Lord was tired that he rested, in order to do no more work. They hear, "My Father is working until now," and they are disturbed. But then he adds, "And I too am working," making himself equal to God, and again they are disturbed.

How can both be true when it says that God rested on the seventh day from all his works which he had made, and what he himself through whom they were made says in the gospel, "My Father is working until now; and I myself am working." … The Lord Jesus Christ, who suffered only at the precise time he willed, underlined the mystery of this [Genesis] rest by his burial. It was of course on the day of the Sabbath that he rested in the tomb, and he had the whole of that day as a kind of holy vacation, after he had finished all his works on the sixth day, that is, Preparation Day … when he said, "It is finished; and bowing his head he surrendered his spirit." So why should we be surprised if God wished to point forward to this day on which Christ would rest in the grave, before proceeding from then on to work the unfolding of the ages, in order to verify these other words too, "My Father is working until now?"God can be understood to have rested from establishing different kinds of creatures, because he did not now establish any new kinds any more. But he rested like this in such a way as to continue from then on and up till now to operate the management of the things that were then set in place, not as though at least on that seventh day his power was withheld from the government of heaven and earth and of all the things he had established. If that had been done, they would immediately have collapsed into nothingness. It is the creator's power, after all, and the virtuosity, the skill and tenacity of the almighty, that causes every created thing to subsist. If this tenacious virtuosity ceased for one moment to rule and direct the things that have been created, their various species would at once cease to exist, and every nature would collapse into nothingness. It is not, you see, like a mason building houses; when he has finished he goes away, and his work goes on standing when he has stopped working on it and gone away. No, the world will not be able to go on standing for a single moment if God withdraws from it his controlling hand. Indeed, the very expression employed by the Lord, "My Father is working until now," points to the continuousness of his work by which he holds together and manages the whole of creation. It could, you see, have been understood differently if he had said, "and is now working," where we would not have to take the work as being continuous. But by saying "until now," he forces us to understand it in the other sense as meaning, that is, from the time when he had worked at the original establishment of all things.

"My Father," saith He, "worketh hitherto, and I work." He sent a great commotion among them: the water is troubled by the coming of the Lord, but yet He that troubles is not seen. Yet one great sick one is to be healed by the troubled water, the whole world by the death of the Lord.

Let us see, then, the answer made by the Truth: "My Father worketh hitherto, and I work." Is it false, then, which the Scripture has said, that "God rested from all His works on the seventh day"? And does the Lord Jesus speak contrary to this Scripture ministered by Moses, whilst He Himself says to the Jews, "If ye believed Moses, ye would believe me; for He wrote of me"? See, then, whether Moses did not mean it to be significant of something that "God rested on the seventh day." For God had not become wearied in doing the work of His own creation, and needed rest as a man. How can He have been wearied, who made by a word? Yet is both that true, that "God rested from His works on the seventh day;" and this also is true that Jesus saith, "My Father worketh hitherto." But who can unfold it in words, man to men, weak to weak, unlearned to them that seek to learn; and if he chance to understand somewhat, unable to bring it forth and unfold it to men, who with difficulty, it may be, receive it, even if what is received can possibly be unfolded? Who, I say, my brethren, can unfold in words how God both works while at rest, and rests while working? I pray you to put this matter off while you are advancing on the way; for this seeing requires the temple of God, requires the holy place. Bear your neighbor, and walk. Ye shall see Him in that place where ye shall not require the words of men.

Perhaps we can more appropriately say this, that in the saying, "God rested on the seventh day," he signified by a great mystery the Lord and our Saviour Jesus Christ Himself, who spoke and said, "My Father worketh hitherto, and I work." For the Lord Jesus is, of course, God. For He is the Word of God, and you have heard that "in the beginning was the Word;" and not any word whatsoever, but "the Word was God, and all things were made by Him." He was perhaps signified as about to rest on the seventh day from all His works. For, read the Gospel, and see what great works Jesus wrought. He wrought our salvation on the cross, that all things foretold by the prophets might be fulfilled in Him. He was crowned with thorns; He hung on the tree; said, "I thirst," received vinegar on a sponge, that it might be fulfilled which was said, "And in my thirst they gave me vinegar to drink." And when all His works were completed, on the sixth day of the week, He bowed His head and gave up the ghost, and on the Sabbath-day He rested in the tomb from all His works. Therefore it is as if He said to the Jews, "Why do ye expect that I should not work on the Sabbath? The Sabbath-day was ordained for you for a sign of me. You observe the works of God: I was there when they were made, by me were they all made; I know them. 'My Father worketh hitherto.' The Father made the light, but He spoke that there should be light; if He spoke, it was by His Word He made it: His Word I was, I am; by me was the world made in those works, by me the world is ruled in these works. My Father worked when He made the world, and hitherto now worketh while He rules the world: therefore by me He made when He made, and by me He rules while He rules." This He said, but to whom? To men deaf, blind, lame, impotent, not acknowledging the physician, and as if in a frenzy they had lost their wits, wishing to slay Him.

You need to be reminded whence this discourse arose, by reason of what precedes this passage, where the Lord had cured a certain man among those who were lying in the five porches of that pool of Solomon, and to whom He had said, "Take up thy bed, and go unto thy house." But this He had done on the Sabbath; and hence the Jews, being troubled, were falsely accusing Him as a destroyer and transgressor of the law. He then said to them, "My Father worketh even until now, and I work." For they, taking the observance of the Sabbath in a carnal sense, fancied that God had, as it were, slept after the labor of framing the world even to this day; and that therefore He had sanctified that day, from which He began to rest as from labor. Now, to our fathers of old there was ordained a sacrament of the Sabbath, which we Christians observe spiritually, in abstaining from every servile work, that is, from every sin (for the Lord saith, "Every one that committeth sin is the servant of sin"), and in having rest in our heart, that is, spiritual tranquillity. And although in this life we strive after this rest, yet not until we have departed this life shall we attain to that perfect rest. But the reason why God is said to have rested is, that He made no creature after all was finished. Moreover, the Scripture called it rest, to admonish us that after good works we shall rest. For thus we have it written in Genesis, "And God made all things very good, and God rested on the seventh day," in order that thou, O man, considering that God Himself is said to have rested after good works, shouldest not expect rest for thyself, until after thou hast wrought good works; and even as God after He made man in His own image and likeness, and in him finished all His works very good, rested on the seventh day, so mayest thou also not expect rest to thyself, except thou return to that likeness in which thou wast made, which likeness thou hast lost by sinning.

For, in reality, God cannot be said to have toiled, who "said, and they were done." If He commanded and some one resisted Him, if He commanded and it was not done, and labored that it might be done, then justly He should be said to have rested after labor. But when in that same book of Genesis we read, "God said, Let there be light, and there was light; God said, Let there be a firmament, and the firmament was made," and all the rest were made immediately at His word: to which also the psalm testifies, saying, "He spake, and they were made; He commanded, and they were created" - how could He require rest after the world was made, as if to enjoy leisure after toil, He who in commanding never toiled? Consequently these sayings are mystical, and are laid down in this wise that we may be looking for rest after this life, provided we have done good works. Accordingly, the Lord, restraining the impudence and refuting the error of the Jews, and showing them that they did not think rightly of God, says to them, when they were offended at His working men's healing on the Sabbath, "My Father worketh until now, and I work:" do not therefore suppose that my Father so rested on the Sabbath, that thenceforth He doth not work; but even as He now worketh, so I also work. But as the Father without toil, so too the Son without toil. God "said, and they were done;" Christ said to the impotent man, "Take up thy bed, and go unto thy house," and it was done.

On the seventh day God rested, not from labor nor from work, since He works even until now, but from the establishment of new species: because He had made all things either in likeness, as those things which are propagated, or in seminal reason, as those things which are brought into being by other modes.

On the left there are three wings inasmuch as there is diffusion into the creature out of a single essence, power and operation. And in this regard, there is a threefold operation, in so far as the one God is the Creator, the Sanctifier and the Retributor: for everything that flows out of Him is in the order of essence or of grace or of glory. The first is before time, the second in time, and the third after all time. There is, however, a creation of souls in the course of time, for "My Father works even until now, and I work."

Here the fifth point is touched upon, namely obstinacy in persecution, which followed upon the Lord's response showing that he was not breaking the Sabbath. On account of which he says: "But Jesus answered them," namely the Jews who were persecuting him: "My Father works even until now," even on the Sabbath, and yet does not break the Sabbath: "and I work," namely by cooperating with the Father even on the Sabbath. If therefore God does not break the Sabbath, neither do I break it: Matthew 12: "The Son of man is Lord even of the Sabbath"; and because he is Lord, he can work on it without any reproach. From this response the Jews were hardened in malice, by which they ought to have been pacified.

Likewise it is asked concerning what the Lord answered: "My Father works until now, and I work." Against: Genesis 2: "God rested from all the work that He had done": therefore it seems that there is a contradiction. I respond: It must be said that there is the work of the first establishment, and this consists in the creation of those things which pertain to the completion of the universe, and it includes in itself creation, distinction, and adornment: and this was completed in six days. From this work God rested. Another is the work of conservation, and because things cannot be preserved in themselves, since they are by nature apt to be corrupted, this work consists in transmutation and propagation and the creation of souls: and by this work God works and cooperates with cooperating nature. And He speaks here of this work, from which He does not cease on the Sabbath.

For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one-who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them.

Christ is speaking, as it were, on the sabbath day (for this the word Hitherto must necessarily signify, that the force of the idea may receive its own fitting meaning) but the Jews, who were untutored, and knew not Who the Only-Begotten is by Nature, but attributed to God the Father alone the appointing of the Law through Moses, and asserted that we ought to obey Him Alone; these He attempts to clearly convince, that He works all things together with the Father, and that, having the Nature of Him Who begat Him in Himself, by reason of His not being Other than He, as far as pertains to Sameness of Essence, He will never think ought else than as seemeth good to Him Who begat Him. But as being of the Same Essence He will also will the same things, yea rather being Himself the Living Will and Power of the Father, He worketh all things in all with the Father.

In order then that He might repel the vain murmuring of the Jews and might shame them who were persecuting Him on those grounds whereon they thought good |244 to be angry, as though the honour due to the sabbath were despised. He says, My Father worketh hitherto and I work. For He all but wisheth to signify some such thing as this, If thou believest, O man, that God, having created and compacted all things by His Command and Will ordereth the creation on the sabbath day also, so that the sun riseth, rain-giving fountains are let loose, and fruits spring from the earth, not refusing their increase by reason of the sabbath, the fire works its own work, ministering to the necessities of man unforbidden: confess and know of a surety that the Father worketh God-befitting operations on the sabbath also. Why then (saith He) dost thou uninstructedly accuse Him through Whom He works all things? for God the Father will work in no other way, save through His Power and Wisdom, the Son. Therefore says He, And I work. He shames then with arguments ad absurdum the unbridled mind of His persecutors, showing that they do not so much oppose Himself, as speak against the Father, to Whom Alone they were zealous to ascribe the honour of the Law, not yet knowing the Son Who is of Him and through Him by Nature. For this reason does He call God specially His own Father, leading them most skilfully to this most excellent and precious lesson.

He refers to the charge of violating the sabbath, brought against him. My Father works up to this time, and I work. He means that he had a precedent for claiming the right he did, and that what he did was in reality his Father's doing who acted in the Son. And to quiet the jealousy that had been raised, because by the use of his Father's name he had made himself equal with God, and to assert the excellence of his birth and nature, he says, "Truly, truly, I say to you, the Son can do nothing of himself, but what he sees the Father do."

Their anger was so kindled against him that they wanted to kill him, because he did his works on the sabbath. But let us see also what the Lord answered: "My Father is still working, and I also am working." … He speaks that we may recognize in him the power of the Father's nature employing the nature that has that power to work on the sabbath. The Father works in him while he works. Without doubt, then, Jesus works along with the working of the Father.… We must regard Jesus as referring to that very work of the Father's which he was then doing since it implies the working of the Father at the very time of his words.… If the Father works and the Son works, no union exists between them that merges them into a single person.

"My Father worketh hitherto, and I work." When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, "Have ye not read what David did when he was an hungered?" (Matt. xii. 2.) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did.

"And wherefore did He not mention what took place at Jericho?" Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, "Yea, for the king also has annulled laws," he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. "From the charges," saith He, "from which ye absolve God, absolve Me also." And therefore He said first, "My Father," that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.

If any one say, "And how doth the Father 'work,' who ceased on the seventh day from all His works?" let him learn the manner in which He "worketh." What then is the manner of His working? He careth for, He holdeth together all that hath been made. Therefore when thou beholdest the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father.

And this one may see more clearly from what He had before said, for "My Father worketh, and I work," is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, "He worketh, and I minister," but, "As He worketh, so work I"; and hath declared absolute Equality.

Now the sentence and ordinance of God respecting the begetting of children is confessedly being fulfilled to this day, the Creator still fashioning man. For this is quite manifest, that God, like a painter, is at this very time working at the world, as the Lord also taught, "My Father worketh hitherto." But when the rivers shall cease to flow and fall into the reservoir of the sea, and the light shall be perfectly separated from the darkness,-for the separation is still going on,-and the dry land shall henceforth cease to bring forth its fruits with creeping things and four-footed beasts, and the predestined number of men shall be fulfilled; then from henceforth shall men abstain from the generation of children. But at present man must cooperate in the forming of the image of God, while the world exists and is still being formed; for it is said, "Increase and multiply."

The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, "Neither is he that planteth anything, neither he that watereth; but God that giveth the increase." For he knew that Wisdom, the first-born of God, the parent and artificer of all things, brings forth everything into the world; whom the ancients called Nature and Providence, because she, with constant provision and care, gives to all things birth and growth. "For," says the Wisdom of God, "my Father worketh hitherto, and I work." Now it is on this account that Solomon called Wisdom the artificer of all things, since God is in no respect poor, but able richly to create, and make, and vary, and increase all things.

Accordingly, let us work out the order we have set down, teaching that Christ was announced as a preacher; as, through Isaiah: "Cry out," he says, "in vigour, and spare not; lift up, as with a trumpet, thy voice, and announce to my commonalty their crimes, and to the house of Jacob their sins. Me from day to day they seek, and to learn my ways they covet, as a people which hath done righteousness, and hath not forsaken the judgment of God," and so forth: that, moreover, He was to do acts of power from the Father: "Behold, our God will deal retributive judgment; Himself will come and save us: then shall the infirm be healed, and the eyes of the blind shall see, and the ears of the deaf shall hear, and the mutes' tongues shall be loosed, and the lame shall leap as an hart," and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, "on account of the works ye stoned Him not, but because He did them on the Sabbaths."

He says, therefore," My meat is to do the will of Him that sent me, and to finish His work; " whilst to the Jews He remarks respecting the cure of the impotent man, "My Father worketh hitherto, and I work." "My Father and I"-these are the Son's words. And it was on this very account that "the Jews sought the more intently to kill Him, not only because He broke the Sabbath, but also because He said that God was His Father, thus making Himself equal with God."

Here he brings up his Father, who always acts according to his will and authority. He too does not abstain from those works on the sabbath that are beneficial to us. Christ, too, knew that any time is suitable for our salvation. He brings up the Father, he says, in order to show us that this same authority is also in him. As the Father always has the authority to do work without being subject to the law—even though he has decreed the law of rest on the sabbath—so the Son has the same privilege. And there is no precept or law that might prevent him from doing whatever he wants.

The Jews accuse Christ of having performed a healing on the Sabbath. But He, as equal to the Father in honor and authority, says: "Just as God and My Father works even on the Sabbath, and you do not accuse Him, so too you should not accuse Me." How then does the Father work until now? Moses says that God rested from all His works (Gen. 2:2). Do you wish to know how God works until now? Look at the universe and learn the works of Providence: the sun rises and sets; look at the sea, the springs, the rivers, the animals, in general at all created things, and you will see that creation does its work, and especially is set in action and motion in an ineffable manner by Providence. Without doubt, Providence does its work on the Sabbath as well. Therefore, just as the Father works and governs creation even on the Sabbath, so I too, His Son, work rightly.

Then (v 17), the second reason for his persecution is given: what he taught. First, we are given the truth he taught; and secondly, the perversity of his persecutors (v 18).

Our Lord taught the truth while justifying his breaking of the Sabbath. Here we should note that our Lord justified both himself and his disciples from breaking the Sabbath. He justified his disciples, since they were men, by comparing them to other men: as the priests who, although they worked in the temple on the Sabbath, did not break the Sabbath; and to David, who, while Ahimelech was priest, took the consecrated bread from the temple on the Sabbath when he was running from Saul (1 Sm 21:1).

Our Lord, who was both God and man, sometimes justified himself in breaking the Sabbath by comparing himself to men, as in Luke (14:5): "Which of you, if his donkey or ox falls into a pit, will not take him out on the Sabbath?" And sometimes he justified himself by comparing himself to God: particularly on this occasion, when he said: My Father works even until now, and so do I. As if to say: Do not think that my Father rested on the Sabbath in such a way that from that time he does not work; rather, just as he is working even now without laboring, so I also am working.

By saying this, Christ eliminated the misunderstanding of the Jews: for in their desire to imitate God, they did not do any work on the Sabbath, as if God entirely ceased from work on that day. In fact, although God rested on the Sabbath from producing new creatures, he is working always and continuously even till now, conserving creatures in existence. Hence it is significant that Moses used the word "rest," after recounting the works of God from which he rested: for this signifies, in its hidden meaning, the spiritual rest which God, by the example of his own rest, promised to the faithful, after they have done their own good works. So we may say that this command was a foreshadowing of something that lay in the future.

He expressly says, works even until now, and not "has worked," to indicate that God's work is continuous. For they might have thought that God is the cause of the world as a craftsman is the cause of a house, i.e., the craftsman is responsible only for the making or coming into existence of the house: in other words, just as the house continues in existence even when the craftsman has ceased working, so the world would exist if God's influence ceased. But according to Augustine, God is the cause of all creatures in such a way as to be the cause of their existing: for if his power were to cease even for a moment, all things in nature would at once cease to be, just as we may say that the air is illuminated only as long as the light of the sun remains in it. The reason for this is that things which depend on a cause only for their coming into existence, are able to exist when that cause ceases; but things that depend on a cause not only for their coming into existence but also to exist, need that cause for their continuous conservation in existence.

Further, in saying that My Father works even until now, he rejects the opinion of those who say that God creates through the instrumentality of secondary causes. This opinion conflicts with Isaiah (26:12): "O Lord, you have accomplished all our works for us." Therefore, just as my Father, who in the beginning created nature, works even until now, by preserving and conserving his creation by the same activity, so do I work, because I am the Word of the Father, through whom he accomplishes all things: "God said: 'Let there be light'" (Gn 1:3). Thus, just as he accomplished the first production of things through the Word, so also their conservation. Consequently, if he works even until now, so do I, because I am the Word of the Father, through whom all things are made and conserved.

The Son, therefore, is both entitled and proved the equal of the Father—a true equality, which both excludes difference of Godhead and discovers, together with the Son, the Father also, to whom the Son is equal. For there is no equality where there is difference, nor again where there is but one person, inasmuch as none is by himself equal to himself. And so, the Evangelist has shown why it is fitting that Christ should call himself the Son of God, that is, make himself equal with God.

Let unbelievers meditate on the fact that, both by nature and sovereignty, the Son is one with the Father and that his power at work is not at cross-purposes with the Father, inasmuch as "whatever the Father does, the Son does as well." For no one can do in the same way the same work that another had done unless he shares in the unity of the same nature, but at the same time also is not inferior in the method of working.

Now the Jews were moved and indignant: justly, indeed, because a man dared to make himself equal with God; but unjustly in this, because in the man they understood not the God. They saw the flesh, the God they knew not; they observed the habitation, of the inhabitant they were ignorant. That flesh was a temple, within it dwelt God. It was not the flesh that Jesus made equal to the Father, it was not the form of a servant that He compared to the Lord; not that which He became for us, but that which He was when He made us. For who Christ is (I speak to Catholics) you know, because you have rightly believed; not Word only, nor flesh only, but the Word was made flesh to dwell among us. I recite again concerning the Word what you know: "In the beginning was the Word, and the Word was with God, and the Word was God:" here is equality with the Father. But "the Word was made flesh, and dwelt among us." Than this flesh the Father is greater. Thus the Father is both equal and greater; equal to the Word, greater than the flesh; equal to Him by whom He made us, greater than He who was made for us.

What saith He then to them? "Then answered Jesus, and said unto them," being indignant because He made Himself equal with God, "Verily, verily, I say unto you, The Son cannot do anything of Himself, but what He seeth the Father doing." What the Jews answered to these words is not written: and perhaps they said nothing. Certain, however, who wish to be esteemed Christians, are not silent, but from these words somehow conceive certain opinions in contradiction to us, which are not to be despised, both for their and for our sakes. The Arian heretics, namely, while they assert that the Son, who took upon Himself flesh, is less than the Father, not by the flesh, but before taking flesh, and not of the same substance as the Father, take a handle of misrepresentation from these words, and reply to us: "You see that the Lord Jesus, observing the Jews to be moved with indignation at his making himself equal to God the Father, subjoined such words as these, to show that he was not equal with God. For the Jews," say they, "were provoked against Christ, because he made him self equal with God; and Christ, wishing to cure them of this impression, and to show them that the Son is not equal to the Father, that is, to God, saith this, as if he said, Why are ye angry? Why are ye indignant? I am not equal to God, since 'the Son cannot do anything of himself, except what he seeth the Father doing.' Now," say they, "he who 'cannot do anything of himself, but what he seeth the Father doing,' is surely less, not equal."

In this distorted and depraved rule of his own heart, let the heretic hear us, not as yet chiding, but still as it were inquiring, and let him explain to us what he thinks. For, I suppose, whoever thou art (for we may regard him as here present in person), thou dost hold with us, that "in the beginning was the Word." I do hold it, saith he. And that "the Word was with God"? This too, saith he, I hold. Proceed then, and hold the stronger saying that follows, that "the Word was God." Even this, says he, I hold: but yet, this, God the greater; that, God the less. Now this somehow smells of the pagan: I thought I was speaking with a Christian. If there is God the greater, and God the less, then we worship two Gods, not one God. Why, saith he; dost not thou, too, affirm two Gods, equal the one to the other? This I do not assert: for I understand this equality as implying therein also undivided love; and if undivided love, then perfect unity. For if the love that God put in men doth make of many hearts of men one heart, and doth make many souls of men into one soul, as it is written of them that believed and mutually loved one another, in the Acts of the Apostles, "They had one soul and one heart toward God:" if, therefore, my soul and thy soul become one soul, when we think the same thing and love one another, how much more must God the Father and God the Son be one God in the fountain of love!

But to these words, by which thy heart is disturbed, bend thy thought, and reflect with me on that which we were seeking out concerning the Word. We already hold that "the Word was God:" I join to this another thing, that, having said, "This was in the beginning with God," the evangelist immediately subjoined, "All things were made by Him." Now will I urge thee by questioning, now will I move thee against thyself, and sue thee against thyself: only keep this in memory concerning the Word, that "the Word was God, and all things were made by Him." Hear now the words by which thou wast moved to assert that the Son is less, forsooth, because He said, "The Son cannot of Himself do anything, but what He seeth the Father doing." Just so, saith he. Explain to me this a little: This is, I presume, how thou thinkest: that the Father doeth certain things, and the Son observes how the Father doeth, that He may also Himself be able to do those things which He seeth the Father doing. Thou hast set up two artisans, as it were: the Father and the Son just like master and learner, like as artisan fathers are wont to teach their sons their craft. Behold, I come down to thy carnal sense: for the moment I think as thou doest: let us see if this our conception finds an issue in harmony with the things which we have just now alike spoken and alike hold regarding the Word, that "the Word was God," and that "all things were made by Him." Suppose, then, the Father, as an artisan, doing certain works, and the Son as a learner, who "cannot of Himself do anything, but what He seeth the Father doing:" He keenly watches, in a manner, the Father's hands, that, as He seeth Him fashioning aught, so He may Himself in like manner fashion something similar by His own works. But the Father here doeth all those things that He doeth, and wishes the Son to give heed to Him, and to do the like also Himself; by whom doeth the Father? Come! now is the time for thee to stand to thy former opinion, which thou didst recite with me, and didst hold with me; that "in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made by Him." But thou, after holding with me, that all things were made by the Word, dost again, with thy carnal wit and childish fancy, imagine with thyself God making something, and the Word giving heed; so that when God has made, the Word also may make the like. Now, what does God make without the Word? For if He doeth aught, then were not all things made by the Word; thou hast given up the position which thou didst hold. But if all things were made by the Word, correct what thou didst understand amiss. The Father made, and made only by the Word: in what way does the Word give heed to see the Father making without the Word, what the Word may do in like manner? Whatever the Father hath made, He made it by the Word; else is it false that "all things were made by Him." But it is true that "all things were made by Him." Perhaps this did not seem enough for thee? Well, "and without Him was nothing made."

Withdraw, then, from this wisdom of the flesh, and let us inquire in what manner it is said, "The Son cannot of Himself do anything, but what He seeth the Father doing." Let us inquire, if we are worthy to apprehend. For I confess it is a great thing, and altogether difficult; to see the Father doing through the Son: not the Father and the Son doing each His particular works, but the Father doing every work whatsoever by the Son, so that not any works are done by the Father without the Son, or by the Son without the Father, because "all things were made by Him, and without Him was nothing made." These truths being most firmly established in the foundation of faith, what now is the nature of this "seeing"? Thou seekest, as I suppose, to know the Son doing: seek first to know the Son seeing. For what, in fact, saith He? "The Son cannot of Himself do anything, but what He seeth the Father doing." Note what He said, "but what He seeth the Father doing." The seeing comes first, the doing follows: He seeth in order to do. As for thee, why seekest thou at present to know how He doeth, whilst thou understandest not as yet how He seeth? Why runnest thou to that which comes later, leaving that which comes first? He declares Himself as seeing and doing, not doing and seeing; because "He cannot of Himself do anything, but what He seeth the Father doing." Wilt thou that I explain to thee how He doeth? Do thou explain to me how He seeth. If thou canst not explain this, neither can I that. If thou art not yet competent to understand this, neither am I to understand that. Wherefore let each of us seek, each knock, that each may merit to receive. Why dost thou, as if thou wert learned, unjustly blame me who am unlearned? I in respect of the doing, thou in respect of the seeing, being both unlearned, let us inquire of the Master, not childishly wrangle in His school. We have already, however, learned together that "all things were made by Him." Therefore it is manifest that it is not a different kind of works that the Father doeth, that, seeing them, the Son may do other works like them; but the very same doeth the Father by the Son, because all things were made by the Word.

Yet the Lord also has not left us to chance, since, in that He said, "The Son cannot of Himself do anything, but what He seeth the Father doing," He meant us to understand that the Father doeth, not some works which the Son may see, and the Son doeth other works after He has seen the Father doing; but that both the Father and Son do the very same works. For He goes on to say, "For what things soever He doeth, these also doeth the Son in like manner." Not after the Father hath done works, doeth the Son other works in like manner; but, "whatever He doeth, these also the Son doeth in like manner." If these the Son doeth which the Father doeth, then it is by the Son that the Father doeth: if by the Son the Father doeth what He doeth, then the Father doeth not some, the Son others; but the works of the Father and of the Son are the same works. And how doeth the Son also the same? Both "the same," and "in like manner." In case you should think them the same, but in a different manner, the "same," saith He, and "in like manner." And how could they be the same and not in like manner? Take an example, which I presume is not too big for you: when we write letters they are first formed by our heart, then by our hand. Certainly: why otherwise have you all agreed, but because you perceived it to be so? It is as I have said, it is manifest to us all. The letters are made first by our heart, then by our body; the hand serves, the heart commands; both the heart and the hand make the same letters. Dost think the heart doeth some letters, the hand some others? The same indeed doeth the hand, but not in like manner: our heart forms them intelligibly, but our hand visibly. See how the same things are made, but not in like manner. Hence it was not enough for the Lord to say, "What things soever the Father doeth, these also the Son doeth;" He must add, "and in like manner." For what if thou shouldst understand this just as thou understandest whatever thy heart doeth, this also thy hand doeth, but in a different manner? Here, however, he added, "These also the Son doeth in like manner." If He both doeth these, and in like manner doeth, then awake; let the Jew be crushed, let the Christian believe, let the heretic be convinced: The Son is equal to the Father.

The words of our Lord Jesus Christ, especially those recorded by the Evangelist John, who not without cause leaned on the Lord's bosom, that he might drink in the secrets of that higher wisdom, and by evangelizing give forth again what by loving he had drunk in, are so secret and profound of understanding, that they trouble all who are perverse of heart, and exercise all who are in heart upright. Wherefore, beloved, give heed to these few words that have been read. Let us see if in any wise we can, by His own gift and help who has willed His words to be recited to us, which at that time were heard and committed to writing that they might now be read, what He means in what ye have now heard Him say: "Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He seeth the Father doing: for what things soever the Father doeth, these same the Son also doeth in like manner."

But the catholic faith has it, that the works of the Father and of the Son are not separable. This is what I wish, if possible, to speak to you, beloved; but, according to those words of the Lord, "he that is able to receive it, let him receive it." But he that is not able to receive it, let him not charge it on me, but on his own dullness; and let him turn to Him that opens the heart, that He may pour in what He freely giveth. And, lastly, if any one may not have understood, because I have not declared it as I ought to have declared it, let him excuse the weakness of man, and supplicate the divine goodness. For we have within a Master, Christ. Whatever ye are not able to receive through your ear and my mouth, turn ye in your heart to Him who both teacheth me what to speak, and distributeth to you in what measure He deigns. He who knows what to give, and to whom to give, will help him that seeketh, and open to him that knocketh. And if so be that He give not, let no one call himself forsaken. For it may be that He delays to give something, but He leaves none hungry. If, indeed, He give not at the hour, He is exercising the seeker, He is not scorning the suitor.

The catholic faith, confirmed by the Spirit of God in His saints, has this against all heretical perverseness, that the works of the Father and of the Son are inseparable. What is this that I have said? As the Father and the Son are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable, since Himself said, "I and the Father are one"? Because the Father and the Son are not two Gods, but one God, the Word and He whose the Word is, One and the Only One, Father and Son bound together by charity, One God, and the Spirit of Charity also one, so that Father, Son, and Holy Spirit is made the Trinity. Therefore, not only of the Father and Son, but also of the Holy Spirit; as there is equality and inseparability of persons, so also the works are inseparable. I will tell you yet more plainly what is meant by "the works are inseparable." The catholic faith does not say that God the Father made something, and the Son made some other thing; but what the Father made, that also the Son made, that also the Holy Spirit made. For all things were made by the Word; when "He spoke and they were done," it is by the Word they were done, by Christ they were done. For "in the beginning was the Word, and the Word was with God, and the Word was God: all things were made by Him." If all things were made by Him, "God said, Let there be light, and there was light;" in the Word He made, by the Word He made.

Behold, then, we have now heard the Gospel, where He answered the Jews who were indignant "that He not only broke the Sabbath, but said also that God was His Father, making Himself equal with God." For so it is written in the foregoing paragraph. When, therefore, the Son of God, the Truth, made answer to their erring indignation, saith He, "Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He seeth the Father doing;" as if He said, "Why are ye offended because I have said that God is my Father, and that I make myself equal with God? I am equal in that wise that He begat me; I am equal in that wise that He is not from me, but I from Him." For this is implied in these words: "The Son cannot do anything of Himself, but what He seeth the Father doing." That is, whatever the Son hath to do, the doing it He hath of the Father. Why of the Father hath He the doing it? Because of the Father He hath it that He is Son. Why hath He it of the Father to be Son? Because of the Father He hath it that He is able, of the Father that He is. For, to the Son, both to be able and to be is the self-same thing.

With man, to be and to be able are different things. For sometimes the man is, and yet cannot what he wills; sometimes, again, the man is in such wise, that he can what he wills; therefore his being and his being able are different things. For if man's esse and posse were the same thing, then he could when he would. But with God it is not so, that His substance to be is one thing, and His power to be able another thing; but whatever is His, and whatever He is, is consubstantial with Him, because He is God: it is not so that in one way He is, in another way is able; He has the esse and the posse together, because He has to will and to do together. Since, then, the power of the Son is of the Father, therefore also the substance of the Son is of the Father; and since the substance of the Son is of the Father, therefore the power of the Son is of the Father. In the Son, power and substance are not different: the power is the self-same that the substance is; the substance to be, the power to be able. Accordingly, because the Son is of the Father, He said, "The Son cannot of Himself do anything." Because He is not Son from Himself, therefore He is not able from Himself.

He appears to have made Himself as it were less, when He said, "The Son cannot of Himself do anything, but what He seeth the Father doing." Hereupon heretical vanity lifts the neck; theirs, indeed, who say that the Son is less than the Father, of less authority, of less majesty, of less possibility, not understanding the mystery of Christ's words. But attend, beloved, and see how they are confounded in their carnal intellect by the words of Christ. And this is what I said a little before, that the word of God troubles all perverse hearts, just as it exercises pious hearts, especially that spoken by the Evangelist John. For they are deep words that are spoken by him, not random words, nor such as may be easily understood. So, a heretic, if he happen to hear these words, immediately rises and says to us, "Lo, the Son is less than the Father; hear the words of the Son, who says, 'The Son cannot do anything of Himself, but what He seeth the Father doing.'" Wait; as it is written, "Be meek to hear the word, that thou mayest understand."

We know in the Gospel that the Son walked upon the sea; when saw He the Father walk upon the sea? Here now the heretic is disconcerted. Lay aside, then, thy understanding of the words, and let us examine them together. What do we then? We have heard the words of the Lord: "The Son cannot of Himself do anything, but what He seeth the Father doing." The Son walked upon the sea, the Father never walked upon the sea. Yet certainly "the Son cannot of Himself do anything, but what He seeth the Father doing."

Behold how the catholic faith gets clear of this question. The Son walked upon the sea, planted the feet of flesh on the waves: the flesh walked, and the divinity directed. But when the flesh was walking and the divinity directing, was the Father absent? If absent, how doth the Son Himself say, "but the Father abiding in me, Himself doeth the works"? If the Father, abiding in the Son, Himself doeth His works, then that walking upon the sea was made by the Father, and through the Son. Accordingly, that walking is an inseparable work of Father and Son. I see both acting in it. Neither the Father forsook the Son, nor the Son left the Father. Thus, whatever the Son doeth, He doeth not without the Father; because whatever the Father doeth, He doeth not without the Son.

We have got clear of this question. Mark ye that rightly we say the works of the Father, of the Son, and of the Holy Spirit are inseparable. But as thou understandest it, lo, God made the light, and the Son saw the Father making light, according to thy carnal understanding, who wilt have it that He is less, because He said, "The Son cannot of Himself do anything, but what He seeth the Father doing." God the Father made light; what other light did the Son make? God the Father made the firmament, the heaven between waters and waters; and the Son saw Him, according to thy dull and sluggish understanding. Well, since the Son saw the Father making the firmament, and also said, "The Son cannot of Himself do anything, but what He seeth the Father doing," then show me the other firmament made by the Son. Hast thou lost the foundation? But they that are "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone," are brought into a state of peace in Christ; nor do they strive and wander in heresy. Therefore we understand that the light was made by God the Father, but through the Son; that the firmament was made by God the Father, but through the Son. For "all things were made through Him, and without Him was nothing made." Cast out thine understanding, which ought not to be called understanding, but evidently foolishness. God the Father made the world; what other world did the Son make? Show me the Son's world. Whose is this world in which we are? Tell us, by whom made? If thou sayest, "By the Son, not by the Father," then thou hast erred from the Father; if thou sayest, "By the Father, not by the Son," the Gospel answers thee thus, "And the world was made by (through) Him, and the world knew Him not." Acknowledge Him, then, by whom the world was made, and be not among those who knew not Him that made the world.

Wherefore the works of the Father and of the Son are inseparable. Moreover, this, "The Son cannot do anything of Himself," would mean the same thing as if He were to say, "The Son is not from Himself." For if He is a Son, He was begotten; if begotten, He is from Him of whom He is begotten. Nevertheless, the Father begat Him equal to Himself. Nor was aught wanting to Him that begat; He who begat a co-eternal required not time to beget: who produced the Word of Himself, required not a mother to beget by; the Father begetting did not precede the Son in age, so that He should beget a Son younger than Himself. But perhaps some one may say, that after many ages God begat a Son in His old age. Even as the Father is without age, so the Son is without growth; neither has the one grown old nor the other increased, but equal begat equal, eternal begat eternal. How, says some one, has eternal begat eternal? As a temporary flame generates a temporary light. The generating flame is coeval with the light which it generates: the generating flame does not precede in time the generated light; but from the moment the flame begins, from that moment the light begins. Show me flame without light, and I show thee God the Father without Son. Accordingly, "the Son cannot do anything of Himself, but what He seeth the Father doing," implies, that for the Son to see and to be begotten of the Father, is the same thing. His seeing and His substance are not different; nor are His power and substance different. All that He is, He is of the Father; all that He can is of the Father; because what He can and what He is is one thing, and all of the Father.

Moreover, He goes on in His own words, and troubles those that understand the matter amiss, in order to recall the erring to a right apprehension of it. After He had said, "The Son cannot of Himself do anything, but what He seeth the Father doing;" lest a carnal understanding of the matter should by chance creep in and turn the mind aside, and a man should imagine as it were two mechanics, one a master, the other a learner, attentively observing the master while making, say a chest, so that, as the master made the chest, the learner should make another chest according to the appearance which he looked upon while the master wrought; lest, I say, the carnal mind should frame to itself any such twofold notion in the case of the divine unity, going on, He saith, "For what things soever the Father doeth, these same also the Son doeth in like manner." It is not, the Father doeth some, the Son others like them, but the same in like manner. For He saith not, What things soever the Father doeth, the Son also doeth others the like; but saith He, "What things soever the Father doeth, these same also the Son doeth in like manner." What things the Father doeth, these also the Son doeth: the Father made the world, the Son made the world, the Holy Ghost made the world. If three Gods, then three worlds; if one God, the Father, the Son, and the Holy Ghost, then one world was made by the Father, through the Son, in the Holy Ghost. Consequently the Son doeth those things which also the Father doeth, and doeth not in a different manner; He both doeth these, and doeth them in like manner.

After He had said, "these doeth," why did He add, "in like manner doeth"? Lest another distorted understanding or error should spring up in the mind. Thou seest, for instance, a man's work: in man there is mind and body; the mind rules the body, but there is a great difference between body and mind: the body is visible, the mind is invisible: there is a great difference between the power and virtue of the mind and that of any kind of body whatever, be it even a heavenly body. Still the mind rules its own body, and the body doeth; and what the mind appears to do, this the body doeth also. Thus the body appears to do this same thing that the mind doeth, but not "in like manner." How doeth this same, but not in like manner? The mind frames a word in itself; it commands the tongue, and the tongue produces the word which the mind framed: the mind made, and the tongue made; the lord of the body made, and the servant made; but that the servant might make, it received of its lord what to make, and made while the lord commanded. The same thing was made by both, but was it in like manner? How not in like manner? says some one. See, the word that my mind formed, remains in me; that which my tongue made, passed through the smitten air, and is not. When thou hast said a word in thy mind, and uttered it by thy tongue, return to thy mind, and see that the word which thou hast made is there still. Has it remained on thy tongue, just as it has in thy mind? What was uttered by the tongue, the tongue made by sounding, the mind made by thinking; but what the tongue uttered has passed away, what the mind thought remains. Therefore the body made that which the mind made, but not in like manner. For the mind, indeed, made that which the mind may hold, but the tongue made what sounds and strikes the ear through the air. Dost thou chase the syllables, and cause them to remain? Well, not in such manner the Father and the Son; but "these same doeth," and "in like manner doeth."

If God made heaven that remains, this heaven that remains the Son made. If God the Father made man that is mortal, the same man that is mortal the Son made. What things soever the Father made that endure, these things that endure made also the Son, because in like manner He made; and what things soever the Father made that are temporal, these same things that are temporal made also the Son, because He made not only the same, but also in like manner made. For the Father made by the Son, since by the Word the Father made all things.

"Verily, verily, I say unto you, The Son cannot of Himself do anything, but what He seeth the Father doing; for what things soever He has done, these also the Son doeth in like manner." Yes, the heaven, the earth, the sea; the things that are in heaven, on the earth, and in the sea; the visible and invisible, the animals on the land, the plants in the fields, the creatures that swim in the waters, that fly in the air, that shine in heaven; besides all these, angels, virtues, thrones, dominations, principalities, powers; "all were made by Him." Did God make all these, and show them when made to the Son, that He also should make another world full of all these? Certainly not. But, on the contrary, what does He say? "For what things soever He has made, these," not others, but "these also the Son doeth," not differently, "but in like manner."

"The Son," saith He, "cannot do anything of Himself, but what He sees the Father doing." This is true: hold this fast, while at the same time ye do not let slip what ye have gotten in the beginning of the Gospel, that "in the beginning was the Word, and the Word was with God, and the Word was God," and especially that "all things were made by Him." Join this that ye have now heard to that hearing, and let both agree together in your hearts. Thus, "The Son cannot of Himself do anything, except what He seeth the Father doing," is yet in such wise that what the Father doeth, He doeth only by the Son, because the Son is His Word: and, "In the beginning was the Word, and the Word was with God, and the Word was God"; also, "All things were made by Him." For what things soever He doeth, the Son also doeth in like manner; not other things, but these and not in a different, but in like manner.

What then, beloved, are we going to explain that which we have asked, how the Word seeth, how the Father is seen by the Word, what the seeing of the Word is? I am not so bold, so rash, as to promise to explain this, for myself or for you: however I estimate your measure, still I know my own. Therefore, if you please, not to delay it longer, let us run over the passage, and see how carnal hearts are troubled by the words of the Lord; to this end troubled, that they may not continue in that which they hold. Let this be wrested from them, as some toy is wrested from children, with which they amuse themselves to their hurt, that, as persons of larger growth, they may have more profitable things planted in them, and may be able to make progress, instead of crawling on the earth Arise, seek, sigh, pant with desire, and knock at what is shut. But if we do not yet desire, not yet earnestly seek, not yet sigh, we shall only be throwing pearls to all indiscriminately, or finding pearls ourselves, regardless of what kind. Wherefore, beloved, I would move a longing desire in your heart. Good character leads to right understanding: the kind of life leads to another kind of life. One kind of life is earthly, another is heavenly: there is a life of beasts, another of men, and another of angels. The life of beasts is excited with earthly pleasures, seeks earthly pleasures alone, and grovels after them with immoderate desire: the life of angels is alone heavenly; the life of men is midway between that of angels and of beasts. If man lives after the flesh, he is on a level with the beasts; if he lives after the Spirit, he joins in the fellowship of angels. When thou livest after the Spirit, examine even in the angelic life whether thou be small or well-grown. For if thou art still a little one, the angels say to thee, "Grow: we feed on bread; thou art nourished with milk, with the milk of faith that thou mayest come to the meat of sight." But if there be still a longing for filthy pleasures, if the thoughts be still of deceit, if lies are not avoided, if perjuries be heaped on lies, shall a heart so foul dare to say, "Explain to me how the Word sees"; even if I be able to do so, even if I myself now see? And further, though not perhaps of this character myself, and I am nevertheless far from this vision, how must that man be weighed down with earthly desires, who is not yet rapt with this desire from above! There is a wide difference between loathing and desiring; and again, between desiring and enjoying. If thou livest as do the beasts, thou loathest: the angels have full enjoyment. If, on the other hand, thou livest not as the beast, thou hast no longer loathing: something thou desirest, and dost not receive: thou hast, by the very desire, begun the life of the angels. May it grow in thee, and be perfected in thee; and mayest thou receive this, not of me, but of Him who made both me and thee!

(Tr. xvii. s. 16) The Jews however did not understand from our Lord that He was the Son of God, but only that He was equal with God; though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.

(Tr. xviii. 3, 5) Some who would be thought Christians, the Arian heretics, who say that the very Son of God who took our flesh upon Him, was inferior to the Father, take advantage of these words to throw discredit upon our doctrine, and say, You see that when our Lord perceived the Jews to be indignant, because He seemed to make Himself equal with God, He gave such an answer as showed that He was not equal. For they say, he who can do nothing but what he sees the Father do is not equal but inferior to the Father. But if there is a greater God, and a less God, (the Word being God,) we worship two Gods, and not onee.

(Tr. xx. 4) As if He said: Why are ye offended that I called God My Father, and that I make Myself equal with God? I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not Him from Me. With the Son, being and power are one and the same thing. The Substance of the Son then being of the Father, the power of the Son is of the Father also: and as the Son is not of Himself, so He can not of Himself. The Son can do nothing of Himself, but what He seeth the Father do.— (xxi. 4). His seeing and His being born of the Father are the same. His vision is not distinct from His Substance, but the whole together is of the Father.

(ii. de Tr. c. 3) If we understand this subordination of the Son to arise from the human nature, it will follow that the Father walked first upon the water, and did all the other things which the Son did in the flesh, in order that the Son might do them. Who can be so insane as to think thisd?

(Tr. xx. s. 6) Yet that walking of the flesh upon the sea was done by the Father through the Son. For when the flesh walked, and the Divinity of the Son guided, the Father was not absent, as the Son Himself saith below, The Father that dwelleth in Me, He doeth the works. (c. 14) (s. 9). He guards however against the carnal interpretation of the words, The Son can do nothing of Himself. (v. 19) As if the case were like that of two artificers, master and disciple, one of whom made a chest, and the other made another like it, by adding, For whatsoever things he doeth, these doeth the Son likewise.He does not say, Whatsoever the Father doeth, the Son does other things like them, but the very same things. The Father made the world, the Son made the world, the Holy Ghost made the world. If the Father, Son, and Holy Ghost are one, it follows that one and the same world was made by the Father, through the Son, in the Holy Ghost. Thus it is the very same thing that the Son doeth. He adds likewise, to prevent another error arising. For the body seems to do the same things with the mind, but it does not do them in a like way, inasmuch as the body is subject, the soul governing, the body visible, the soul invisible. When a slave does a thing at the command of his master, the same thing is done by both; but is it in a like way? Now in the Father and Son there is not this difference; they do the same things, and in a like way. Father and Son act with the same power; so that the Son is equal to the Father.

(contra Serm. Arianorum, c. 9. [xiv.]) This is not a sign of failing in Him, but of His abiding in His birth from the Father. And it is as high an attribute of the Almighty that He does not change, as it is that He does not die. The Son could do what He had not seen the Father doing, if He could do what the Father does not do through Him; i. e. if He could sin: a supposition inconsistent with the immutably good nature which was begotten from the Father. That He cannot do; this then is to be understood of Him, not in the sense of deficiency, but of power.

Above, the miraculous healing and its calumniation were described: here begins the third part of the chapter, in which the refutation of the calumniation is treated. For the Lord refutes the Jews who calumniate Him concerning the work of healing: and this by showing His omnipotent power in working. And this part is divided into two, because first His power is shown and declared in general: second, in particular. The power of the Son of God is therefore declared and manifested in this order. First, the origin of power is noted: second, the magnitude of power: third, the declaration of the magnitude: fourth, the reason for the declaration.

First, therefore, the origin of the power of the Son of God is noted. For the Son of God says that He does not have the power of working from Himself, but from the Father. Therefore He says: "Jesus therefore answered and said to them," namely to the Jews who were persecuting and calumniating Him: "Amen, amen, I say to you," that is, truly and with certainty, the Son "cannot do anything of Himself." For just as He does not have being from Himself, but from the Father, so neither does He have working from Himself, but from the Father: below in chapter eight: "Of Myself I do nothing." "Except what He has seen the Father doing," that is, He can do only that which He received from the powerful Father, so that He might be able: below in chapter eight: "The things that I have seen with My Father, these I speak." And thus, whatever He can do, He can do from the Father, and He can do nothing else except what He received from the Father, so that He might be able.

Here the second point is touched upon, namely the greatness of power, in that although the Son receives power from the Father, nevertheless He has as great power as the Father. Therefore He says: "For whatsoever:" I rightly said that the Son does "what He sees the Father doing"; "for whatsoever things He does, these the Son also does likewise: likewise," uniformly and harmoniously: "likewise," because equally powerfully. Whence in Colossians 1 it is said of the Son: "All things were created through Him and in Him"; because, as is said above in chapter 1, "without Him was made nothing." And the reason for the indivision in work is the indivision in essence and in love.

The inquiry concerns what He says: "The Son cannot do anything of Himself." To the contrary: He who can act of himself is more powerful than he who acts from another; but the Father can act of Himself, the Son from another; therefore the Father is more powerful than the Son. If you say: The greatness of power consists in virtue, not in the mode of having, and to have from oneself denotes only the mode of having, not the virtue, and thus it does not follow that the Father is more powerful than the Son: it is objected that what is had from oneself is had in a nobler mode than what is had from another; therefore if the Father has power from Himself, He has it in a nobler mode than the Son, who has it from another. The response to this is that to have from another is in two modes: by participation, namely, or by emanation alone. To have from another by participation is a less noble mode, for the mode of participation is not equal to the mode of having by essence. In the other mode, to have from another is only by emanation, such that he who emanates has it by essence, just as he who gives; and this posits no ignobility whatsoever, but rather complete equality. For to have from the Father is as much a mark of nobility in the Son as to beget is in the Father.

Likewise, the inquiry concerns what He says, that the Son can do nothing except what He has seen the Father doing; and again, that the Father shows the Son whatever He does. Therefore, if by nature something exists before it is seen, the Father operates first, and afterwards the Son operates according to His operation as to an exemplar. Likewise, if the Father can do absolutely nothing without the Son operating, how does He say that the Son operates as He sees the Father operating? I respond: It must be said that the same thing is said when it is said: the Father shows to the Son, and: the Son sees the Father working; the only difference is with respect to the terms. It must be understood, however, that these words are transferred from creatures to God. Now the word showing implies a twofold property, and likewise the word seeing. One, namely, is the emanation of knowledge: because I see you working in this way, knowledge of working is left in me; the other is the exemplarity of antecedence: thus your operation and demonstration precedes my knowledge as an exemplar. I say therefore that by reason of the first condition it is transferred to the divine, namely by reason of emanation, but not by reason of antecedence. Hence, for the Father to show to the Son does not mean that the Father knows before the Son, but that the Father gives to the Son; likewise, for the Son to see the Father working does not mean that the Father works before, but that the Son has from the Father.

There is a question about what he says: "Whatever the Father does, these things the Son likewise does." To the contrary: the Father generates the Son: therefore the Son generates the Son. If you say that to generate does not denote an operation but a relation: it is objected that to send the Son denotes an operation: therefore if whatever operation the Father does, the Son also does: if the Father sends the Son: therefore the Son also does. Likewise, if the Trinity is entirely undivided in substance and operation: since manifestation and appearance come about through operation, how can the Trinity appear or manifest itself determinately in any one of its hypostases? It seems in no way possible. For understanding these matters, it must be known that certain words said of God denote a pure relation, such as to generate; certain denote a pure action, such as to create; certain denote action and relation, such as to send; certain denote action and signification, such as to appear. I say therefore that when it is said: "Whatever the Father does," it is understood with respect to operation, which is common and essential. If therefore a word signifying merely action is inferred, the inference is good; but if merely relation, the inference is entirely sophistical through a figure of speech. But if a word signifying action and relation: even though the inference would hold by reason of action, it fails by reason of the relation included therein, such as to send and to become incarnate. Similarly concerning a word implying action and signification, it fails by reason of signification. For as Augustine says, even though every action and appearance is from the three, nevertheless one specially signifies the Father, another the Son. An example is found in the name intelligence, which is produced by the operation of three powers, namely memory, intelligence, and will, and yet signifies one of them. So it is also in the matter at hand, and thus it is clear.

This accords exactly with Christ's own account of His miracles: "The Son can do nothing of Himself, but what He seeth the Father do." The doctrine, as I understand it, is something like this:

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see. Of that larger script part is already visible, part is still unsolved. In other words, some of the miracles do locally what God has already done universally: others do locally what He has not yet done, but will do. In that sense, and from our human point of view, some are reminders and others prophecies.

God creates the vine and teaches it to draw up water by its roots and, with the aid of the sun, to turn water into a juice which will ferment and take on certain qualities. Thus every year, from Noah's time till ours, God turns water into wine. That, men fail to see. Either like the Pagans they refer the process to some finite spirit, Bacchus or Dionysus: or else, like the moderns, they attribute real and ultimate causality to the chemical and other material phenomena which are all that our senses can discover in it. But when Christ at Cana makes water into wine, the mask is off. The miracle has only half its effect if it only convinces us that Christ is God: it will have its full effect if whenever we see a vineyard or drink a glass of wine we remember that here works He who sat at a wedding party in Cana. Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say "It is Ceres, it is Adonis, it is the Corn-King," or else "It is the laws of Nature." The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style. The miracles of healing fall into the same pattern. This is sometimes obscured for us by the somewhat magical view we tend to take of ordinary medicine. The doctors themselves do not take this view. The magic is not in the medicine but in the patient's body. What the doctor does is to stimulate Nature's functions in the body, or to remove hindrances. In a sense, though we speak for convenience of healing a cut, every cut heals itself; no dressing will make skin grow over a cut on a corpse. That same mysterious energy which we call gravitational when it steers the planets and biochemical when it heals a body is the efficient cause of all recoveries, and if God exists, that energy, directly or indirectly, is His. All who are cured are cured by Him, the healer within. But once He did it visibly, a Man meeting a man. Where He does not work within us in this mode, the organism dies. Hence Christ's one miracle of destruction is also in harmony with God's wholesale activity. His bodily hand held out in symbolic wrath blasted a single fig tree; but no tree died that year in Palestine, or any year, or in any land, or even ever will, save because He has done something, or (more likely) ceased to do something, to it.

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the "genial bed" as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius. And with that we stand at the threshold of the miracle which for some reason most offends modern ears. I can understand the man who denies the miraculous altogether; but what is one to make of the people who admit some miracles but deny the Virgin Birth? Is it that for all their lip service to the laws of Nature there is only one law of Nature that they really believe? Or is it that they see in this miracle a slur upon sexual intercourse which is rapidly becoming the one thing venerated in a world without veneration? No miracle is in fact more significant. What happens in ordinary generation? What is a father's function in the act of begetting? A microscopic particle of matter from his body fertilizes the female: and with that microscopic particle passes, it may be, the color of his hair and his great grandfather's hanging lip, and the human form in all its complexity of bones, liver, sinews, heart, and limbs, and pre-human form which the embryo will recapitulate in the womb. Behind every spermatozoon lies the whole history of the universe: locked within it is no small part of the world's future. That is God's normal way of making a man – a process that takes centuries, beginning with the creation of matter itself, and narrowing to one second and one particle at the moment of begetting. And once again men will mistake the sense impressions which this creative act throws off for the act itself or else refer it to some infinite being such as Genius. Once, therefore, God does it directly, instantaneously; without a spermatozoon, without the millenniums of organic history behind the spermatozoon. There was of course another reason. This time He was creating not simply a man, but the man who was to be Himself: the only true Man. The process which leads to the spermatozoon has carried down with it through the centuries much undesirable silt; the life which reaches us by that normal route is tainted. To avoid that taint, to give humanity a fresh start, he once short-circuited the process. There is a vulgar anti-God paper which some anonymous donor sends me every week. In it recently I saw the taunt that we Christians believe in a God who committed adultery with the wife of a Jewish carpenter. The answer to that is that if you describe the action of God in fertilizing Mary as "adultery" then, in that sense, God would have committed adultery with every woman who ever had a baby. For what He did once without a human father, He does always even when He uses a human father as His instrument. For the human father in ordinary generation is only a carrier, sometimes an unwilling carrier, always the last in a long line of carriers, of life that comes from the supreme life. Thus the filth that our poor, muddled, sincere, resentful enemies fling at the Holy One, either does not stick, or, sticking, turns into glory.

So much for the miracles which do small and quick what we have already seen in the large letters of God's universal activity.

CHAPTER VI. That the Son is not inferior to the Father either in power or in operation for any work but is Equal in Might and Consubstantial with Him, as of Him and that by Nature.

What we have spoken of above, this again He interprets in another way, from all quarters snaring the hearers unto finding of the truth. For the word which was not received at first, by reason of the weakness of them that could not understand, He re-forms in another way, and going through the same thoughts introduceth it manifoldly. For this too is the work of the virtue that befits a teacher, namely not to make his word rapid and speeding beyond the knowledge of the pupils, but carefully wrought and diversely fashioned and that by frequent change of expression strips off the difficulties in the things under consideration. Mingling then human with Divine, and forming one discourse of both, He as it were gently sinks the honour befitting the Only-Begotten, and raises the nature of man; as being at once Lord and reckoned among servants, He says, The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For in that He is able to do without distinction the works of God the Father and to work alike with Him That begat Him, He testifieth the identity of His Essence. For things which have the same nature with one another, will work alike: but those whose mode of being is diverse, their mode of working too will be in all respects not the same. Therefore as Very God of Very God the Father, He says that He can do these things equally with Him; but that He may appear not only Equal in Power to the Father, but likeminded in all things, and having in all things the Will One with Him, He saith that He can do nothing of Himself, but what He seeth the Father do.

Just as though He should say distinctly to those who aro trying to persecute Him for healing a man on the Sabbath day, Ye deem the honour of the Sabbath broken, but I would not have done this, had I not seen My Father do the like; for He worketh for the good order of the world on the Sabbath too, even though through Me. It is then impossible (saith He) that I, the Son of Him by Nature, should not wholly in all things work and will the works of the Father, not as though I received from without by being taught the exemplar of action, or were called by a deliberate motion to will the same with the Father, but by the laws of Uncreated Nature I mount up to Equal Counsel and Action with God the Father. For the being able to do nothing of Himself, is excellently well defined herein. And thus I deem that piously minded we ought to bring into captivity every thought to the obedience of Christ, as it is written.

But perchance the opposer of the truth will disbelieve, and will make what is said the food so to say of his own ill counsel saying: "If the Son were Equal to the Father, attributing to Him no Preeminence as of necessity, by reason of the inferiority of His Own Nature, what induced Him so unconcealedly to say, that He could do nothing of Himself but what He seeth the Father do? For clearly (saith he) does He herein confess that He can do nothing at all of Himself, as knowing Him that is the Better and superior to Himself. But do thou again refute our argument."

What then is to be said to these things by us? Bold unto blasphemy is the enemy of Christ and drunken with folly he perceives it not. For one must, most excellent sir, test accurately the force of what has been said, and not dash offhand to reasonings springing from unlearning. For to what kind of equality with the Father dost thou deem it right to bring down the Son, by reason of His saying that He can do nothing of Himself, but what He seeth the Father do? Is it as not having Equality in Power that He says these things, although from the very passage under consideration one may see that the Son is Equal in Power with the Father, rather than inferior in God-befitting Might? For plainly He does not say, The Son can do nothing of Himself, except He receive Power of the Father (for this would be the part of one really weak) but, but what He seeth the Father do. But that by the sense of seeing, we are not usually called to be powerfnl, but to look at something, I suppose no one will dispute. The Son then in saying that He looketh on the works of His Father doth not show Himself impotent, but rather a zealous Imitator, or Beholder: and how, shall be more accurately spoken of in what follows. But that through His exact and likest working, I mean in all things, He is shown to have Equality in Power, Himself will clearly teach below, adding as of His Father, for what things soever He doeth, these (saith He) doeth also the Son likewise. How then is He inferior, Who is Eminent in equal workings with God the Father? for will the offspring of fire work ought different from fire, any change being seen in its work? how could it be so? How then will the Son work in like manner with the Father, if by reason of having inferiority He come short of equal Might with Him?

And these things were taken from the words at present under comment. But let us consider, going through other considerations also, whether the Nature of the Son admits any law of inferiority to that of the Father. Let the consideration of Power also be before us. Do they confess that the Son is God of God by Nature and verily and of the actual Essence of the Father; or do they say indeed that He is God, but blasphemously add, that He is |249 outside of the Essence of the Father? If then they say that He is not of the Essence of the Father, He will neither be God by Nature, nor Very Son. For that which is not of God by nature, neither ought it at all to be conceived of as by nature God, nor yet Son if it be not begotten of the Essence of the Father, but they are bringing in privily to us some bastard and new god. If they do not say this, blushing at the absurdity that is in their own doctrines, but will grant that the Only-Begotten is truly of the Father, and is God by Nature and Verily: how will He be inferior to the Father, or how powerless to ought, and this not accuse the Essence of Him Who begat Him? For if it be possible that He Who is by Nature God should at all be impotent, what is to hinder the Father from being in the same case, if the Divine and Ineffable Nature once has the power of being so, and is already so manifested in the Son, according to their account? Hence then neither will the Divinity be Impassible, nor will It remain in sameness and Bliss wholly Unchangeable. But who (tell me) will endure them that hold such opinions? Who when the Scripture crieth aloud that the Son is the Lord of Hosts, will not shudder to say, that He must needs be strengthened, and is imperfect in that which of right is His alone with the Father and Holy Ghost?

But our opponent will say again, "We say, that the Father surpasses the Son in this. For the One is the First Beginner of works, as having Perfection both in Power and in the knowledge of all things: but the Son becomes first a spectator then a worker by receiving into Himself the imitation of the Father's working, in order that through the similarity of works, He too might be thought to be God. For this He teacheth us, saying that He can do nothing of Himself but what He seeth the Father do."

What art thou saying, thou all-daring? doth the Son receive into Himself the types of the Father's Working, that thereby He may be thought to be God? By learning then will He be God, not by Nature. As in us is (it may |250 be) knowledge and art, so is in Him the Dignity, and He is rather an Artificer of the works of Deity than Very God: yet is He (I suppose) altogether other than the art that is in Him, though it be God-befitting. Him then that has passed forth of the boundaries of the Godhead, and has his glory in the art alone, how do angels in Heaven worship Him, we too worship without blame, albeit the Holy Scripture admonisheth us that we ought not to serve any apart from Him Who is truly God? for it says, Thou shalt worship the Lord thy God and Him only shalt thou serve. Yet the holy multitude of Angels in particular erred not from what is befitting, but they worship the Son and serve Him with us, acknowledging Him to be God by Nature, and not by learning, as those babbling say: for they perceive not (it seems) into how great absurdities they will thence fall. For in the first place the Son will admit change and variation as from the less to the greater, albeit Himself saith through the Prophet, Behold, behold I am, and change not. The Psalmist too will surely lie in the spirit, crying out to the Son, But Thou art the Same. For He awaiteth, as those say, the Father's working at something, as a Guide and Teacher, that He may see and imitate. Then how will not such an one appear to mount up from ignorance of certain things unto knowledge thereof, and to turn from worse to better, if we reckon that knowledge of any thing-good is better than not knowing it?

Next, what additional absurdity is herein beheld? Let them tell us who introduce God as an Instructer rather than a Father, Doth the Son await the sight of His Father's works in ignorance of them, or having most perfect knowledge of them? If then they say that He awaits though He knows them, they clearly show that He is doing something very superfluous, and the Father practising a most idle thing: for the One, as though ignorant looks at what He knows perfectly, the Other attempts to teach One Who knows: and to whom is it not evident, that such things incur the charge of the extremest absurdity? But perchance they will not say this; but will go over to the opposite alternative. For they will affirm that He awaiteth of necessity the Father working in order to learn by seeing. How then doth He know all things before they were? or how will He be true saying of Himself, Am I a God at hand, saith the Lord, and not a God afar off? Shall ought be hidden from Me? But how is it not absurd and unlearned to believe that the Spirit searcheth and knoweth the deep things of God, and to suppose that the Giver of the Spirit is in ignorance of the works of the Father and of His own Spirit, so as to come short in knowledge? For will not the Son at length lose His being Wisdom, if He be wholly ignorant and receive by learning? for He will be a recipient of wisdom, rather than Wisdom Itself by Nature. For wisdom is that which maketh wise, not that which is formed to become wise, just as light too is that which enlighteneth, not that which is formed to receive light. Therefore is He again other than the wisdom which is in Him, and in the first place He is not Simple, but compounded of two: next besides this, He will also lose the being God, I mean God by Nature and Essentially. For the Divine Nature endureth not the being taught by any at all, nor the duplication of composition, seeing It hath as Its Proper Good the being both Simple and All-Perfection. And if the Son be not God by Nature, how doth He both work and do things befitting God Alone? will they say that it suffices for Him unto God-befitting Power, only to see the Father working, and by the mere sight does He attain to being by Nature God, and to being able to do such things as He That showeth Him doth? There is therefore nothing to hinder, but that many others too should be manifested to us as gods, if the Father be willing to show them too the mode of His works, and the excellence of the Father's Essence will consist in learning something over and above. For He that was taught (as those say) is found to have mounted up to the dignity of the God-head by Nature, saying, I and My Father are One, He that hath seen Me hath seen the Father.

Let them weigh then how great a crowd of blasphemies is heaped up by them, from their choosing so to think, and let them think truly of the Son as it is written. For neither by contemplation of what is performed by the Father, nor yet by having Him as antecedent to Himself in actions, is the Son a Doer or Wonder-worker, and by reason hereof God: but because a certain law of Nature carries Him to the Exact Likeness of Him who begat Him, even though it shine forth and is manifested through the unceasing likeness of Their Works. But setting before us again, if you please, the verse, and testing it with more diligent scrutiny, let us consider accurately, what is the force of the words and let us now see how we must think with piety.

Thou seest how through the exact likeness too in the works, He showeth Himself like in all things to the Father, that thereby He may be shown to be Heir of His Essence also. For in that He must of necessity and incontrovertibly be conceived of as being God by Nature, Who hath Equal working with God the Father, the Saviour says thus. But let no one be offended, when He says economical, that He can do nothing of Himself but what He seeth the Father do. For in that He was now arrayed in the form of the servant and made Man by being united to flesh, He did not make His discourse free, nor altogether let loose unto God-befitting boldness, but used rather at times by an economy such discourse as befits alike God and Man. For He was really both in the same.

And this is one true word, but I think one ought again to explain what is before us in another way too, and to apply more keenly to the accurate meaning of the passage. The Son (it says) can do nothing of Himself but what He seeth the Father do. The word cannot, or impossibility, is predicated of certain things, or is applied to certain of things that are. For this being predicated we say is not indicative at all of necessity, nor of weakness; but often denotes the stability of natures and the immoveable condition of essences, in respect of what each thing mentioned either is or has been, and of what it can effect by nature and without change. But let our argument, if you please go through demonstration also. When for instance a man says that he cannot carry a piece of wood, immeasurable c perhaps and heavy, he predicates his innate weakness: but when another says, I being by nature a reasonable man, and born of a father by nature reasonable, cannot do anything my own and of myself, which I do not see belonging to the nature of my parent; the words "I cannot" express the stability of essence, and its inability to change into any thing but what it is. For (says he) I cannot of myself be not a reasonable creature, strengthened by increases accruing to me by nature: for I do not see the power of doing this in the nature of my father. In this way then you may hear Christ saying, The Son can do nothing of Himself but what He seeth the Father do. For do not (saith He) blame the works of the Son: for He beholding, as in His Proper Thoughts or Natural Motions, the Essence of Him That begat Him; what things He seeth That Nature befittingly work, these He doeth and none other, not being able to suffer ought contrary to His Nature, by reason of His being of It. Thus, the Nature of the Father hath the Will to compassionate: the Son seeing this inherent therein, is Compassionate as being of Him by Nature, not being able to be Other than what It is. For He hath of the Father, as Essence, so the good things too of the Essence, simply that is and uncompound as God, therefore He wisely subjoins to the former words, For what things soever He doeth, these doeth also the Son likewise: in these words collecting, so to say, the whole meaning of His being able to do nothing of Himself, but what He seeth the Father do. But by considering the cause why the Son says these things, you will apply your mind more accurately to the things spoken by us.

When then He on the sabbath day was compassionating the paralytic, the Jews began trying to persecute Him: but Christ shames them, showing that Grod the Father hath mercy on the sabbath day. For He did not think He ought to hinder what things were tending to our salvation. And indeed He said at the beginning, My Father worketh hitherto, and I work. But when they of their great ill-counsel showed that they were vexed at these things, He subjoins again The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth also the Son likewise. For since (saith He) the Father refuseth not to have mercy on the sabbath day, I, seeing that He is altogether full of compassion, am therefore Myself too wholly compassionate, not able to cut out anew in Myself the Essence of My Father, through not appearing and being such as He is by Nature. For I wholly work what is His, as being of Him.

But the saying that the Father is antecedent in the work, is not free from the deepest unlearning. For how should He ever of Himself and alone begin, Who has the Son as the operative Power for all things, Eternally with Him, the Exponent of His Will as to ought and of His motion to operation in respect of ought. But if they uninstructedly assert that He awaits the Separate Operation of the Father for each several work, in order to imitate equally, let them show us that the Father wrought anything separately and of Himself, or what paralytic He having first healed, hath given the deed as a pattern to His Son.

Jesus, as it were, gently lowers the honor befitting the Only Begotten while at the same time raising the nature of humanity, being at once Lord and also considered among servants. He says that the Son can do nothing of himself but what he sees the Father do. For whatever works the Father does the Son does as well. Since he is able to accomplish the works of God the Father and to work in concert with the One who begot him, he reveals the identity of his essence. For things that have the same nature with one another will work alike. But for those who do not share a common nature, their mode of working will not be the same. Therefore as true God of true God the Father, he says that he can do those things equally with him. But, so that he may appear not only equal in power to the Father, but like-minded in all things and sharing one will with the Father, Jesus says that he can do nothing of himself, but what he sees the Father do.

When … a person says that he cannot carry an enormously heavy piece of wood he establishes his innate weakness. But another says (being by nature a reasonable person and born of a father of a reasonable nature), "I cannot do anything on my own that would contradict the nature of my parent." The words "I cannot" express the stability of essence and its inability to be anything it is not.… This is how you should hear Christ saying, "The Son can do nothing of himself but what he sees the Father do."

(vii. de Trin. c. 17) He refers to the charge of violating the sabbath, brought against Him. My Father worketh hitherto, and I work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His Father's doing, who acted in the Son. And to quiet the jealousy which had been raised, because by the use of His Father's name He had made Himself equal with God, and to assert the excellency of His birth and nature, He says, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do.

(vii. de Tr. c. 17.) Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativityf, He says that the Son can do nothing of Himself.

(vii. de Tr. c. 17) That the wholesome order of our confession, i. e. that we believe in the Father and the Son, might remain, He shows the nature of His birth; viz. that He derived the power of acting not from an accession of strength supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father's virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature.

(vii. de Tr. c. 18) Or thus; All things and the same, He says, to show the virtue of His nature, its being the same with God's. That is the same nature, which can do all the same things. And as the Son does all the same things in a like way, the likeness of the works excludes the notion of the worker existing aloneg. Thus we come to a true idea of the Nativity, as our faith receives it: the likeness of the works bearing witness to the Nativity, their sameness to the Nature.

(vii. de Trin. c. 19) It must not be supposed that the Only Begotten God needed such showing on account of ignorance. For the showing here is only the doctrine of the nativityh; the self-existing Son, from the self-existing Father.

(vii. de Trin. c. 19) Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shown to Him, not that strength was supplied Him for the doing of them, in order to teach that this showing is substantially nothing else than His birth; for that simultaneously with the Son Himself is born the Son's knowledge of the works the Father will do through Him.

"But," saith some one, "to remove this very thought Christ has added, 'The Son can do nothing of Himself.'" Man! He doth the contrary. He saith this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally, "The Son can do nothing of Himself."

What then meaneth, "Can do nothing of Himself"? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.

But wherefore said He not, that "He doeth nothing contrary," instead of, "He cannot do"? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul saith of the Father, "That by two immutable things in which it was impossible for God to lie" (Heb. vi. 18): and again, "If we deny Him - He abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 2 Tim. ii. 13.) And in truth this expression, "impossible," is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that "that Essence admitteth not such things as these." For just as when we also say, "it is impossible for God to do wrong," we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, "I can of Mine own Self do nothing" (v. 30), His meaning is, that "it is impossible, nature admits not, that I should do anything contrary to the Father."

"For what things soever the Father doeth these also doeth the Son likewise." Seest thou how He hath taken away your assertion by the root, and confirmed what is said by us? since, if Christ doeth nothing of Himself, neither will the Father do anything of Himself, if so be that Christ doeth all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that "whatsoever things He saw the Father do, He did," but, "except He see the Father doing anything, He doeth it not"; extending His words to all time; now He will, according to you, be continually learning the same things. Seest thou how exalted is the idea, and that the very humility of the expression compelleth even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learneth day by day what He must do? and how can that be true, "Thou art the same, and Thy years shall not fail"? or that other, "All things were made by Him, and without Him was not anything made"; if the Father doeth certain things, and the Son seeth and imitateth Him? Seest thou that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? and if He bringeth forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leadeth His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed.

It was the Son, therefore, who was always seen, and the Son who always conversed with men, and the Son who has always worked by the authority and will of the Father; because "the Son can do nothing of Himself, but what He seeth the Father do" -"do" that is, in His mind and thought.

For as the Father hath eternal life in Himself, so also hath He given to the Son to have eternal life in Himself; and He hath given Him authority to execute judgment also, because He is the Son of man" -that is, according to the flesh, even as He is also the Son of God through His Spirit.

Now, if he had wanted to signify a diminution of his strength and power, he should have said, "But only what the Father orders" or "what [the Father] gives him the power to do." But now he added, "but only what he sees the Father doing," which indicates similarity. Actually, if he does only what he sees the Father doing, he evidently possesses a perfect similarity with the Father in his action. And this would be impossible if he did not have the same power.

The Word, therefore, came down, not as he is in himself, but by becoming flesh—not the form of God but the form of a slave. This, then, is the one who said that he could do nothing on his own, because lack of power is a sign of weakness. For as darkness is to light and death is to life, in the same way weakness is opposed to power. And yet Christ is God's power. Power is usually not powerless, for, if power were weak, what would have power? When the Word proclaims that he can do nothing, therefore, he is clearly not attributing lack of power to the divinity of the only begotten One but is testifying that the lack of power is due to the weakness of our nature. And the flesh is weak, as Scripture says: "The spirit is willing, but the flesh is weak."

The Son cannot do anything of Himself, because He has nothing foreign or different from the Father, but is like the Father in all things, and does not have a different essence so as to have a different power, and consequently a different activity, but since He has the same Essence, He also has the same Power. Therefore the Son also does the same things and cannot do anything other than what the Father does, for He does not have a different power, lesser or greater than the Father's, but the Father and the Son have one Essence, one power, one activity. "So," you will say, "but does the Father become like a teacher of the Son, showing Him how He must act? For the Son does nothing unless He sees the Father doing it." So I ask Arius and Eunomius, who say this: "How does the Father teach the Son, by wisdom or not?" Without doubt, by wisdom. And who is the Wisdom of God? Is it not the Son? Yes, without doubt. Therefore, the Son teaches Himself. What folly on your part! You entrust the Son to the Father as if He were some child to be instructed. But I, in agreement with the wisdom of God, affirm that if the Father knows anything, He knows it not without the Son, for His Wisdom is He; if the Father can do anything, He can do it not without the Son, for His Power is He. That this is true, listen: "What the Father does, the Son does likewise." If the Father has authority and power, so does the Son; therefore, the Son is not less than the Father.

Here we have Christ's teaching on his life-giving power. First, his teaching is presented. Secondly, it is confirmed (v 31). Two things are done with the first. First, Christ's teaching on his life-giving power in general is given. Secondly, it is presented in particular (v 20b). As to the first, three things are done. First, the origin of this power is mentioned. Secondly, the greatness of this power, at (v 19b). Thirdly, the reason for each is given (v 20).

We should point out, with respect to the first, that the Arians use what Christ said here, the Son cannot do anything of himself, to support their error that the Son is less than the Father. As the Evangelist said, the Jews persecuted Christ for making himself equal to God. But the Arians say that when our Lord saw that this disturbed the Jews, he tried to correct this by stating that he was not equal to the Father, saying, Amen, amen, I say to you, the Son cannot do anything of himself, but only what he sees the Father doing. As if to say: Do not interpret what I said, "My Father works even until now, and so do I, as meaning that I work as though I am equal to the Father. for I cannot do anything of myself. Therefore, they say, because the Son can do only what he sees the Father doing, he is less than the Father. But this interpretation is false and erroneous. For if the Son were not equal to the Father, then the Son would not be the same as the Father; and this is contrary to: "I and the Father are one" (below 10:30). For equality is considered with respect to greatness, which in divine realities is the essence itself. Hence, if the Son were not equal to the Father, he would be different from him in essence.

To get the true meaning of Christ's statement, we should know that in those matters which seem to imply inferiority in the Son, it could be said, as some do, that they apply to Christ according to the nature he assumed; as when he said: "The Father is greater than I" (below 14:28). According to this, they would say that our Lord's statement, the Son cannot do anything of himself, should be understood of the Son in his assumed nature. However, this does not stand up, because then one would be forced to say that whatever the Son of God did in his assumed nature, the Father had done before him. For example, that the Father had walked upon the water as Christ did: otherwise, he would not have said, but only what he sees the Father doing.

And if we say that whatever Christ did in his flesh, God the Father also did in so far as the Father works in him, as said below (14:10): "The Father, who lives in me, he accomplishes the works," then Christ would be saying that the Son cannot do anything of himself, but only what he sees the Father doing in him, i.e., in the Son. But this cannot stand either, because Christ's next statement, For whatever the Father, does, the Son does likewise, could not, in this interpretation, be applied to him, i.e., to Christ. For the Son, in his assumed nature, never created the world, as the Father did. Consequently, what we read here must not be understood as pertaining to Christ's assumed nature.

According to Augustine, however, there is another way of understanding statements which seem to, but do not, imply inferriority in the Son: namely, by referring them to the origin of the Son coming or begotten from the Father. For although the Son is equal to the Father in all things, he receives all these things from the Father in an eternal begetting. But the Father gets these from no one, for he is unbegotten. According to this explanation, the continuity of thought is the following: Why are you offended because I said that God is my Father, and because I made myself equal to the Father? Amen, amen, I say to you, the Son can do nothing of himself. As if to say: I am equal to the Father, but in such a way as to be from him, and not he from me; and whatever I may do, is in me from the Father.

According to this interpretation, mention is made of the power of the Son when he says, can, and of his activity when he says, do. Both can be understood here, so that, first of all, the derivation of the Son's power from the Father is shown, and secondly, the conformity of the Son's activity to that of the Father.

As to the first, Hilary explains it this way: Shortly above our Lord said that he is equal to the Father. Some heretics, basing themselves on certain scriptural texts which assert the unity and equality of the Son to the Father, claim that the Son is unbegotten. For example, the Sabellians, who say that the Son is identical in person with the Father. Therefore, so you do not understand this teaching in this way, he says, the Son cannot do anything of himself, for the Son's power is identical with his nature. Therefore the Son has his power from the same source as he has his being (esse); but he has his being (esse) from the Father: "I came forth from the Father, and I have come into the world" (Jn 16:28). He also has his nature from the Father, because he is God from God; therefore, it is from him that the Son has his power (posse).

So his statement, the Son cannot do anything of himself, but only what he sees the Father doing, is the same as saying: The Son, just as he does not have his being (esse) except from the Father, so he cannot do anything except from the Father. For in natural things, a thing receives its power to act from the very thing from which it receives its being: for example, fire receives its power to ascend from the very thing from which it receives its form and being. Further, in saying, the Son cannot do anything of himself, no inequality is implied, because this refers to a relation; while equality and inequality refer to quantity.

Someone might misunderstand his saying, but only what he sees the Father doing, and take it to mean that the Son works or acts in the way he sees the Father acting, i.e., that the Father acts first, and when the Son sees this, then the Son begins to act. It would be like two carpenters, a master and his apprentice, with the apprentice making a cabinet in the way he saw the master do. But this is not true for the Word, for it was said above (1:3): "All things were made through him." Therefore, the Father did not make something in such a way that the Son saw him doing it and so learned from it.

But this is said so that the communication of paternity to the Son might be designated in terms of begetting or generation, which is fittingly described by the verb sees, because knowledge is conveyed to us by another through seeing and hearing. For we receive our knowledge from things through seeing. and we receive knowledge from words through hearing, Now the Son is not other than Wisdom, as we read: "I came forth out of the mouth of the Most High, the first-born before all creatures" (Sir 24:5). Accordingly, the derivation of the Son from the Father is nothing other than the derivation of divine Wisdom. And so, because the act of seeing indicates the derivation of knowledge and wisdom from another, it is proper for the generation of the Son from the Father to be indicated by an act of seeing; so that for the Son to see the Father doing something is nothing other than to proceed by an intellectual procession from the acting Father.

Another possible explanation of this is given by Hilary. For him, the word sees eliminates all imperfection from the generation of the Son or Word. For in physical generation, what is generated changes little by little in the course of time from what is imperfect to what is perfect, for such a thing is not perfect when it is first generated. But this is not so in eternal generation, since this is the generation of what is perfect from what is perfect. And so he says, but only what he sees the Father doing. For since the act of seeing is the act of a perfect thing, it is plain that the Son was begotten as perfect at once, as seeing at once, and not as coming to perfection over a course of time.

Apropos of the second point, Chrysostom explains it as showing the conformity of the Father to the Son in operation. So that the sense is: I say that it is lawful for me to work on the Sabbath, because my Father, too, continues to work, and I cannot do anything opposed to him: and this is because the Son cannot do anything of himself. For one does something of himself when he does not conform himself to another in his actions. But whoever is from another sins, if he is opposed to him: "Whoever speaks on his own, seeks his own glory" (below 7:18). Therefore, whoever exists from another, but acts of himself, sins. Now the Son is from the Father; thus, if he acts of himself, he sins; and this is impossible. So by saying, the Son cannot do anything of himself, he means nothing more than that the Son cannot sin. As if to say: You are persecuting me unjustly for breaking the Sabbath, because I cannot sin, since I do not act in a way opposed to my Father.

Augustine makes use of both of these explanations, that of Hilary and the one given by Chrysostom, but in different places.

Then when he says, For whatever the Father does, the Son does likewise, he affirms the greatness of Christ's power. He excludes three things in the power of Christ: limitation, difference, and imperfection.

First, limitation is excluded. Since there are diverse agents in the world, and the first universal agent has power over all other agents, but the other agents, which are from him, have a limited power in proportion to their rank in the order of causality, some might think that since the Son is not of himself, that he must have a power limited to certain existents, rather than a universal power over all, as the Father has. And so to exclude this he says, whatever the Father does, i.e., to all the things to which the Father's power extends, the Son's power also extends: "All things were made through him" (above 1:3).

Secondly, difference is excluded. For sometimes a thing that exists from another is able to do whatever that from which it exists does. And yet the things the former does are not the same as those done by that from which it is. For example, if one fire which exists from another can do whatever that other does, i.e., cause combustion, the act of causing combustion would be specifically the same in each, even though one fire ignites certain things and the other fire ignites different things. And so that you do not think that the Son's activity is different from the activity of the Father in this way, he says, whatever the Father does, the Son does, i.e., not different things, but the very same.

Thirdly, imperfection is excluded. Sometimes one and the same thing comes from two agents: from one as the principal and perfect agent, and from the other as an instrumental and imperfect agent. But it does not come in the same way, because the principal agent acts in a different way from the instrumental agent: for the instrumental agent acts imperfectly, and in virtue of the other. And so that no one thinks that this is the way the Son does whatever the Father does, he says that whatever the Father does, the Son does likewise, i.e., with the same power by which the Father acts, the Son also acts; because the same power and the same perfection are in the Father and the Son: "I was with him, forming all things" (Prv 8:30).

"For the Father loveth the Son, and showeth Him all things that Himself doeth." Here is that "showeth." "Showeth," as it were, to whom? Of course, as to one that sees. We return to that which we cannot explain, how the Word seeth. Behold, man was made by the Word; but man has eyes, ears, hands, divers members in the body: he is able by the eyes to see, by the ears to hear, by the hands to work; the members are diverse, their offices diverse. One member cannot do the office of another; yet, by reason of the unity of the body, the eye sees both for itself and for the ear, and the ear hears for itself and for the eye. Are we to suppose that something like this holds good in the Word, seeing all things are by Him; and Scripture has said in the psalm, "Understand, ye brutish among the people; and ye fools, at length be wise. He that planted the ear, shall He not hear? And He that formed the eye, shall He not see?" Hence, if the Word is He that formed the eye, for all things are by the Word; if the Word is He that planted the ear, for all things are by the Word: we cannot say the Word doth not hear, the Word doth not see; lest the psalm reprove us, and say, "Fools, at length be wise." Therefore, if the Word heareth and seeth, if the Son heareth and seeth, are we yet to search for eyes and ears in Him in separate places? Does He by one part hear, by another see; and cannot His ear do what His eye doth; and cannot His eye do what His ear can? Or is He not all sight, all hearing? Perhaps yes; nay, not perhaps, but truly yes; whilst, however, that seeing of His, and that hearing of His, is in a way far other than it is with us. Both to see and to hear exist together in the Word: seeing and hearing are not diverse things in Him; but hearing is sight, and sight is hearing.

And we, who see in one way, and hear in another way, how know we this? We return perhaps to ourselves, if we are not the trangressors to whom it is said, "Return, O trangressors, to your heart." Return to your heart: why go from yourselves, and perish from yourselves? Why go the ways of solitude? You go astray by wandering: return ye. Whither? To the Lord. It is quickly done: first return to thine own heart; thou hast wandered abroad an exile from thyself; thou knowest not thyself, and yet thou art asking by whom thou wast made! Return, return to thy heart, lift thyself away from the body: thy body is thy place of abode; thy heart perceives even by thy body. But thy body is not what thy heart is; leave even thy body, return to thy heart. In thy body thou didst find eyes in one place, ears in another place: dost thou find this in thy heart? Or hast thou not ears in thy heart? Else of what did the Lord say, "Whoso hath ears to hear, let him hear?" Or hast thou not eyes in thy heart? Else of what saith the apostle, "The eyes of your heart being enlightened?" Return to thy heart; see there what, it may be, thou canst perceive of God, for in it is the image of God. In the inner man dwelleth Christ, in the inner man art thou renewed after the image of God, in His own image recognize its Author. See how all the senses of the body bring intelligence to the heart within of what they have perceived abroad; see how many ministers the one commander within has and what it can do by itself even without these ministers. The eyes report to the heart things black and white; the ears report to the same heart pleasant and harsh sounds; to the same heart the nostrils announce sweet odors and stenches; to the same heart the taste announces things bitter and sweet; to the same heart the touch announces things smooth and rough; and the heart declares to itself things just and unjust. Thy heart sees and hears and judges all other things perceived by the senses; and, what the senses do not aspire to, discerns things just and unjust, things evil and good. Show me the eyes, ears, nostrils, of thy heart. Diverse are the things that are referred to thy heart, yet are there not diverse members there. In thy flesh, thou hearest in one place, seest in another; in thy heart, where thou seest, there thou hearest. If this be the image, how much more mightily He whose the image is! Therefore the Son both heareth and seeth; the Son is both the hearing itself and the seeing: to hear is to Him the same thing as "to be;" and to see is to Him the same thing as "to be." To see is not the same thing to thee as to be: for if thou lose thy sight, thou canst be; and if thou lose thy hearing, thou canst be.

Do we think we have knocked? Is there raised up within us something whereby we may even slightly conjecture whence light may come to us? It is my opinion, brethren, that when we speak of these things, and meditate upon them, we are exercising ourselves. And when we are exercising ourselves, and are as it were bent back again by our own weight to our customary thoughts, we are like weak-eyed persons, when they are brought forth to see the light, if perchance they had no sight at all before, and begin in some sort to recover their sight by the assiduous care of physicians. And when the physician would test the progress of recovery, he tries to show them something which they sought to see, but could not while they were blind. And while the eyesight is now somewhat recovered, they are brought forth to the light; and as they see it, are beaten back in a manner by the very glare; and they answer the physician, as he points out the object, This moment I did see, but now I cannot. What then does the physician? He brings them back to their usual ways, and applies the eye-salve to nourish the longing for seeing that which was seen only for a moment, so that by the very longing he may cure more completely; and if any stinging salves are applied for the recovery of soundness, let the patient bear it bravely, and, inflamed with love of the light, say to himself, When will it be that with strong eyes I shall see what with sore and weak eyes I could not? He urges the physician, and begs him to heal him. Therefore, brethren, if, it may be, something like this has taken place in your hearts, if somehow you have raised your heart to see the Word, and, beaten back by its light, you have fallen back to your wonted ways; pray the Physician to apply sharp salves, the precepts of righteousness. There is that which thou mayest see, but not that whereby thou canst see. Thou didst not believe me before that there is that which thou mayest see: thou art now, as by the guidance of reason, brought to it: thou hast drawn near, strained thine eyes to see it, throbbed, and shrunk back. Thou knowest for certain that there is what thou mayest see, but that thou art not yet meet to see it. Therefore be healed. What are the eye-salves? Do not lie, do not swear falsely, do not commit adultery, do not steal, do not defraud. But thou art used to these, and it is with some pain thou art drawn away from old habits: this is what bites, but yet heals. For I tell thee freely, by fear of myself and of thee, if thou give up the healing, and scorn to become meet to enjoy this light, by weakness of thine eyes, thou wilt love darkness; and by loving darkness, wilt remain in darkness; and by remaining in darkness, wilt be cast even into outer darkness: there shall be weeping and gnashing of teeth. If the love of light has effected nothing in thee, let the fear of pain effect something.

He had said, "The Son cannot of Himself do anything, but what He seeth the Father doing." We, however, understood it not that the Father doeth something separately, which when the Son seeth, Himself also doeth something of the same kind, after seeing His Father's work; but when He said, "The Son cannot of Himself do anything, but what He seeth the Father doing," we understood it that the Son is wholly of the Father-that His whole substance and His whole power are of the Father that begat Him. But just now, when He had said that He doeth in like manner these things which the Father doeth, that we may not understand it to mean that the Father doeth some, the Son others, but that the Son with like power doeth the very same which the Father doeth, whilst the Father doeth through the Son, He went on, and said what we have heard read to-day: "For the Father loveth the Son, and showeth Him all things that Himself doeth." Again mortal thought is disturbed. The Father showeth to the Son what things Himself doeth; therefore, saith some one, the Father doeth separately, that the Son may be able to see what He doeth. Again, there occur to human thought, as it were, two artificers-as, for instance, a carpenter teaching his son his own art, and showing him whatever he doeth, that the son also may be able to do it. "Showeth Him," saith He, "all things that Himself doeth." Is it therefore so, that whilst He doeth, the Son doeth not, that He may be able to see the Father do? Yet, certainly, "all things were made by Him, and without Him was nothing made." Hence we see how the Father showeth the Son what He doeth, since the Father doeth nothing but what He doeth through the Son.

What hath the Father made? He made the world. Hath He shown the world, when made, to the Son in such wise, that the Son also should make something like it? Then let us see the world which the Son made. Nevertheless, both "all things were made by Him, and without Him was nothing made," and also "the world was made by Him." If the world was made by Him, and all things were made by Him, and the Father doeth nothing save by the Son, where doth the Father show to the Son what He doeth, if it be not in the Son Himself, through whom He doeth? In what place can the work of the Father be shown to the Son, as though He were doing and sitting outside, and the Son attentively watching the Father's hand how it maketh? Where is that inseparable Trinity? Where the Word, of which it is said that the same is "the power and the wisdom of God"? Where that which the Scripture saith of the same wisdom: "For it is the brightness of the eternal light"? Where what was said of it again: "It powerfully reaches from the end even to the end, and ordereth all things sweetly"? Whatever the Father doeth, He doeth through the Son: through His wisdom and his power He doeth; not from without doth He show to the Son what He may see, but in the Son Himself He showeth Him what He doeth.

What seeth the Father, or rather, what doth the Son see in the Father, that Himself also may do? Perhaps I may be able to speak it, but show me the man who can comprehend it; or perhaps I may be able to think and not speak it; or perhaps I may not be able even to think it. For that divinity excels us, as God excels men, as the immortal excels a mortal, as the eternal excels the temporal. May He inspire and endow us, and out of that fountain of life deign to bedew and to drop somewhat on our thirst, that we may not be parched in this wilderness! Let us say to Him, Lord, to whom we have learnt to say Father. We make bold to say this, because Himself willed it; if only we so live that He may not say to us, "If I am a Father, where is mine honor? if I am Lord, where is my fear?"

How much soever then we may understand, and how much soever we may see, we shall not see as the Son seeth, even when we shall be made equal with the angels. For we are something even when we do not see; but what are we when we do not see, other than persons not seeing? And that we may see, we turn to Him whom we may see, and there is formed in us a seeing which was not before, although we were in being. For a man is when not seeing; and the same, when he doth see, is called a man seeing. For him, then, to see is not the same thing as to be a man; for if it were, he would not be man when not seeing. But since he is man when not seeing, and seeks to see what he sees not, he is one who seeks, and who turns to see; and when he has well turned and has seen, he becomes a man seeing, who was before a man not seeing. Consequently, to see is to him a thing that comes and goes; it comes to him when he turns to, and leaves him when he turns away. Is it thus with the Son? Far be it from us to think so. It was never so that He was Son, not seeing, and afterwards was made to see; but to see the Father is to Him the same thing as to be Son.

The Father, then, showeth a thing which He doeth to the Son, in such wise that the Son seeth all things in the Father, and is all things in the Father. For by seeing He was begotten; and by being begotten He seeth. Not, however, that at any time He was not begotten, and afterwards was begotten; nor that at any time He saw not, and afterwards saw. But in what consists His seeing, in the same consists His being, in the same His being begotten, in the same His continuing, in the same His unchanging, in the same His abiding without beginning and without end. Let us not therefore take it in a carnal sense that the Father sitteth and doeth a work, and showeth it to the Son; and the Son seeth the work that the Father doeth, and doeth another work in another place, or out of other materials. For "all things were made by Him, and without Him was nothing made." The Son is the Word of the Father. The Father said nothing which He did not say in the Son. For by speaking in the Son what He was about to do through the Son, He begat the Son through whom He made all things.

"For the Father loveth the Son, and showeth Him all things that Himself doeth." To that which He said above, "except what He seeth the Father doing," seems to belong this also, "He showeth Him all things that Himself doeth." But if the Father doth show what He doeth, and the Son cannot do except the Father hath shown, and if the Father cannot show unless He hath done, it will follow that it is not through the Son that the Father doeth all things; moreover, if we hold it fixed and unshaken, that the Father doeth all by the Son, then He shows the Son before He doeth. For if the Father doth show to the Son after He has done, that the Son may do the things shown, which being shown were already done, then doubtless something there is that the Father doeth without the Son. But the Father doeth not anything without the Son, because the Son of God is God's Word, and all things were made by Him. It remains, then, that possibly what the Father is about to do, He shows as about to be done, that it may be done by the Son. For if the Son doeth those things which the Father showeth as already done, surely it is not by the Son that the Father hath done the things which He thus showeth. For they could not be shown to the Son unless they were first done, and the Son would not be able to do them unless they were first shown; therefore were they made without the Son. But yet it is a true thing, "All things were made by Him"; therefore they were shown before they were made.

"And greater works than these," saith He, "will He show Him, that ye may marvel." "Greater than these." Greater than which? The answer readily occurs: than the cures of bodily diseases which ye have just heard: For the whole occasion of this discourse arose about the man who was thirty and eight years in infirmity, and was healed by the word of Christ; and in respect of this cure, the Lord could say, "Greater works than these He will show Him, that ye may marvel." For there are greater, and the Father will show them to the Son. It is not "hath shown," as of a thing past, but "will show," of a thing future; or, is about to show. Again a difficult question arises: Why, then, is there something with the Father that has not yet been shown to the Son? Is there something with the Father that was still hid from the Son when He spoke these words? For surely, if it be "will show," that is to say, "is about to show," then He has not yet shown; and He is about to show to the Son at the same time as to these persons, since it follows, "that ye may marvel." And this is a thing hard to see, how the Eternal Father doth show something, as it were in time, to the coeternal Son, who knoweth all things that are with the Father.

(Tr. xxi. s. 2) Having said that He did the same things that the Father did, and in a like way, He adds, For the Father loveth the Son, and showeth Him all things that Himself doeth. And showeth Him all things that Himself doeth: this has a reference to the words above; But what He seeth the Father do. But again, our human ideas are perplexed, and one may say, So then the Father first does something, that the Son may see what He does; just as an artificer teaches his son his art, and shows him what he makes, that he may be able to make the same after him. On this supposition, when the Father does a thing, the Son does not do it; in that the Son is beholding what His Father doeth. But we hold it as a fixed and incontrovertible truth, that the Father makes all things through the Son, and therefore He must show them to the Son, before He makes them. And where does the Father show the Son what He makes, except in the Son Himself, by whom He makes them? For if the Father makes a thing for a pattern, and the Son attends to the workmanship as it goes on, where is the indivisibility of the Trinity? The Father therefore does not show the Son what He doeth by doing it, but by showing doeth it, through the Son. The Son seeth, and the Father showeth, before a thing is made, and from the showing of the Father, and the seeing of the Son, that is made which is made; made by the Father, through the Son. But thou wilt say, I show my Son what I wish him to make, and he makes it, and I make it through him. True; but before thou doest any thing, thou shewest it to thy son, that he may do it for thy example, and thou by him; but thou speakest to thy son words which are not thyself; whereas the Son Himself is the Word of the Father; and could He speak by the Word to the Word? Or, because the Son was the great Word, were lesser words to pass between the Father and the Son, or a certain sound and temporary creation, as it were, to go out of the mouth of the Father, and strike the ear of the Son? Put away these bodily notions, and if thou art simple, see the truth in simplicity. If thou canst not comprehend what God is, comprehend at least what He is not. Thou wilt have advanced no little way, if thou thinkest nothing that is untrue of God. See what I am saying exemplified in thine own mind. Thou hast memory, and thought, thy memory showeth to thy thought Carthage: before thou perceivest what is in her, she showeth it to thought, which is turned toward her: the memory then hath shown, the thought hath perceived, and no words have passed between them, no outward sign been used. But whatever is in thy memory, thou receivest from without: that which the Father showeth to the Son, He doth not receive from without; the whole goes on within; there being no creature existing without, but what the Father hath made by the Son. And the Father maketh by showing, in that He maketh by the Son who sees. The Father's showing begets the Son's seeing, as the Father begets the Son? showing begets seeing, not seeing shewing. But it would be more correct, and more spiritual, not to view the Father as distinct from His showing, or the Son from His seeing.

(Tr. xxi) For to see the Father is to see His Son. The Father so shows all His works to the Son, that the Son sees them from the Fatheri. For the birth of the Son is in His seeing: He sees from the same source, from which He is, and is born, and remains.

(Tr. xxi. s. 5) But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i. e. is about to show him, He hath not yet shown him: and when He does show him, others also will see; (Tr. xix). for it follows, That ye may believe. It is difficult to see what the eternal Father can show in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by consideriug that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shown greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. (Tr. xxi). Or the Father is about to show this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: (Matt. 25:40) so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.

Let us rather, in a sense befitting the Godhead, perceive a transmission of will, like the reflection of an object in a mirror, passing without note of time from Father to Son. "For the Father loves the Son and shows him all things," so that "all things that the Father has" belong to the Son, not gradually accruing to him little by little, but are rather with him all together and at once.

He says that "the Son can do nothing of his own accord." Where is the source of his perfect wisdom? "The Father … has himself given me his command of what to say and what to speak." Through all these words he guides us to the knowledge of the Father; he directs our amazement at everything he has made so that we may know the Father through him. The work of the Father is not separate or distinct from the work of the Son. Whatever the Son "sees the Father doing … that the Son does likewise." The Father enjoys our awe at everything which proceeds from the glory of the Only Begotten. He rejoices both in his Son who accomplishes such deeds and in the deeds themselves, and he exults in being known as the Father of our Lord Jesus Christ, "for whom and through whom all things exist."

"For the Father loves the Son." I rightly said that the Son can do all things which the Father also does: "For the Father loves the Son." Therefore He supremely loves, because supremely one: below in chapter 10: "I and the Father are One": and because supremely one, therefore He communicates all things to the Son: therefore He adds: "And He shows Him all things that He Himself does: He shows all things," that is, He communicates the power of every operation. And the reason for this communication is unity and love: above in chapter 3: "The Father loves the Son and has given all things into His hand."

"And greater things than these" etc. Here the third point is touched upon, namely the declaration of the greatness of power, which is made through the greatness of the works which the Lord was going to show the Jews through the Son. Therefore He says: "And greater things than these," supply: which have been shown to you, "He will show Him works," that is, through Him He will show you, "that you may marvel," at the greatness: below in chapter 10: "Many good works I have shown you." And what these works are, He shows: namely the raising of the dead.

There is a question about what he says: the Father shows all things to the Son because He loves the Son. To show to the Son is to generate the Son, as Augustine says. Therefore either to love is taken there notionally or essentially. If notionally, the statement is false, because common spiration is not the reason for emanating through generation, since generation is prior according to the order of understanding. If essentially, it is still false, because the essence is not the reason for emanation nor for relation: for then the Son would generate. I respond: It must be said that when it is stated, the Father shows all things to the Son, I note that He shows, and I note that He shows all things. I say therefore that the reason for showing all things is love, not as the reason for showing simply, but as the reason for showing all things. Love is taken essentially and signifies the supreme unity of the Father with the Son: and because there is supreme unity in essence, therefore there is complete indivision in operation: and therefore it is necessary that the Son cooperates with the Father in all things. Therefore He rightly says: "He shows all things," because He supremely loves.

And greater works than these will He show Him, that YE may marvel.

Above the blessed Evangelist says, The Jews were seeking to kill Jesus, because He was not only breaking the sabbath, but saying also that God was His Father, making Himself Equal with God. He therefore put down the accusation respecting the sabbath, by showing that the Father Himself worked on the sabbath day, and expending many words thereupon: and endeavours to teach them that He is in Equality with the Father, even when made Man for our sakes (for this was what the argument yet lacked), and therefore does He say And greater works than these will He show Him that YE may marvel. And what again does He will to show us hereby?

The paralytic (it says) has been healed, which had an infirmity thirty and eight years. And marvellous indeed the Power of Him That healed him, God-befitting exceedingly the Authority. This so great Wonderworker, no one (I suppose) in his senses would blame for saying that He is God, and since He is Son, Equal in all things to Him That begat Him. But since ye (He says) imagining things most wicked and foolish, are offended because of this mortal Body, ye must needs learn that My Authority and Power stop not here: for ye shall be, even though ye will it not, spectators of greater wonders, to wit of the resurrection of the dead, and yet more shall ye be astonished, seeing Power and Glory befitting God, in Me Whom now ye charge with blasphemy and are not ashamed to persecute, for merely saying, I am the Son of God.

But how God the Father shows His Works to the Son, we have already said at much length.

For the Father loveth the Son

Those who were heedlessly blaspheming against Him by reason of the sabbath, Christ convicts of being foolishly exasperated to empty anger, making most clear proof of the matter by saying that He is loved by His Father. For if the Father wholly loveth the Son, it is plain that He loves Him not as grieving Him, but rather as gladdening Him in what He does and works. Vainly then do they persecute Him Who refuseth not to show mercy on the sabbath, and hereby again are they found opposing the decrees of God the Father. For they think they ought to hate Him Whom He loves, but it is altogether (I suppose) manifest, that He would never have loved Him if He had gone contrary to the Will of His Father, and been accustomed to do of Himself and Alone whatsoever Himself willed. But since He justly loves, He approves, it is plain, and agrees to the breaking of the sabbath, and shows that it has nothing in respect of which God the Lord of the Law might reasonably be angry.

For if the Father loves the Son completely, it is plain that the Son loves his Father, not in a way that would disappoint him but in a way that would bring his Father joy in what his Son does and works. And so it is pointless for them to persecute him when he refuses not to show mercy on the sabbath.… The Father would never have loved him if he had gone contrary to the will of his Father as if he were accustomed to doing things on his own and doing whatever he wanted by himself.

The Father again shows the Son what he himself does, not as though setting before him things depicted on a tablet or teaching him as though ignorant (for he knows all things as God). Rather, the Father depicts himself wholly in the nature of his Son and shows in his Son his own natural properties in order that from these properties he [the Father] has and shows, the Son may know what and who his Father is that begat him by nature. Therefore Christ says that "no one knows who the Son is but the Father, or who the Father is, but the Son." For the accurate knowledge of each is in both, not by learning but by nature.

"The Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater works than these." Seest thou how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He uttereth anything low or humbly, He putteth it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding.

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spake, all but saying, "Wonder ye that I have strengthened the paralyzed? Ye shall see greater things than these." But He spake not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that thou mayest learn that "shall show" is not used absolutely, listen again to what followeth.

He said that "greater works than these"—evidently greater than the healing of the paralyzed man—had to be shown by him so that they would be astonished. Here he alludes to the general resurrection and to those things that he will do when he appears [again] to stand in judgment of all things. When he does this, there will be no denying his dignity. At that time, they will be astonished—and for good reason—learning who he [truly] was and what role he has been given. Undoubtedly, after seeing that, they will agree concerning the nature dwelling in him.

If it is said in a lowly manner "shows Him all things" and "will show Him greater things than these," one should not marvel at this; for He is speaking with people who are crying out against Him and consumed with envy. If He had not everywhere combined the lowly with the lofty, what would they not have done, when they rise up even while He speaks in a lowly manner for the most part? What does this mean: "will show greater things than these"? Having strengthened the paralytic, He intends to raise the dead; therefore He also says: "If you marvel that I healed the paralytic, you will see greater things than this." That He used the humble expression "will show" intentionally, in order to soften their foolishness, listen to what follows next.

Then when he says, For the Father loves the Son, he gives the reason for each, i.e., for the origin of the Son's power and for its greatness. This reason is the love of the Father, who loves the Son. Thus he says, For the Father loves the Son.

In order to understand how the Father's love for the Son is the reason for the origin or communication of the Son's power, we should point out that a thing is loved in two ways. For since the good alone is loveable, a good can be related to love in two ways: as the cause of love, or as caused by love. Now in us, the good causes love: for the cause of our loving something is its goodness, the goodness in it. Therefore, it is not good because we love it, but rather we love it because it is good. Accordingly, in us, love is caused by what is good. But it is different with God, because God's love itself is the cause of the goodness in the things that are loved. For it is because God loves us that we are good, since to love is nothing else than to will a good to someone. Thus, since God's will is the cause of things, for "whatever he willed he made" (Ps 113:3), it is clear that God's love is the cause of the goodness in things. Hence Denis says in The Divine Names (c. 4) that the divine love did not allow itself to be without issue. So, if we wish to consider the origin of the Son, let us see whether the love with which the Father loves the Son, is the principle of his origin, so that he proceeds from it.

In divine realities, love is taken in two ways: essentially, so far as the Father and the Son and the Holy Spirit love; and notionally or personally, so far as the Holy Spirit proceeds as Love. But in neither of these ways of taking love can it be the principle of origin of the Son. For if is is taken essentially, it implies an act of the will; and if that were the sense in which it is the principle of origin of the Son, it would follow that the Father generated the Son, not by nature, but by will—and this is false. Again, love is not understood notionally, as pertaining to the Holy Spirit. For it would then follow that the Holy Spirit would be the principle of the Son—which is also false. Indeed, no heretic ever went so far as to say this. For although love, notionally taken, is the principle of all the gifts given to us by God, it is nevertheless not the principle of the Son; rather it proceeds from the Father and the Son.

Consequently, we must say that this explanation is not taken from love as from a principle (ex principio), but as from a sign (ex signo). For since likeness is a cause of love (for every animal loves its like), wherever a perfect likeness of God is found, there also is found a perfect love of God. But the perfect likeness of the Father is in the Son, as is said: "He is the image of the invisible God" (1:15); and "He is the brightness of the Father's glory, and the image of his substance" (Heb 1:3). Therefore, the Son is loved perfectly by the Father, and because the Father perfectly loves the Son, this is a sign that the Father has shown him everything and has communicated to him his very own [the Father's] power and nature. And it is of this love that we read above (3:5): "The Father loves the Son, and has put everything into his hands"; and, "This is my beloved Son" (Mt 3:17).

With respect to what follows, and shows him everything that he does, we should point out that someone can show another his works in two ways: either by sight, as an artisan shows his apprentice the things he has made, or by hearing, as when he verbally instructs him. In whatever of these ways shows is understood, there can follow something which is not appropriate, that is, something that is not present when the Father shows things to the Son. For if we say the Father shows things to the Son by sight, then it follows, as with humans, that the Father first does something which he then shows to the Son; and that he does this by himself, without the Son. But the Father does not show the Son things which he did before, for the Son himself says: "The Lord possessed me at the beginning of his ways, before he made anything" (Prv 8:22). Nor does the Father show the Son things he has done without the Son, for the Father does all things through the Son: "All things were made through him" (above 1:3). If shows is understood as a kind of hearing, two things seem to follow. For the one who teaches by word first points out something to the one who is ignorant; again, the word is something intermediate between the one showing and the one being shown. But it is in neither of these ways that the Father shows things to the Son: for he does not do so to one who is ignorant, since the Son is the Wisdom of the Father: "Christ is the power of God, and the wisdom of God" (1 Cor 1:24); nor does the Father use some intermediate word, because the Son himself is the Word of the Father: "The Word was with God" (above 1:1).

Therefore, it is said that the Father shows all that he does to the Son, inasmuch as he gives the Son a knowledge of all of his works. For it is in this way that a master is said to show something to his disciple, inasmuch as he gives him a knowledge of the things he makes. Hence, according to Augustine, for the Father to show anything to the Son is nothing more than for the Father to beget or generate the Son. And for the Son to see what the Father does is nothing more than for the Son to receive his being (esse) and nature from the Father.

Nevertheless, this showing can be considered similar to seeing insofar as the Son is the brightness of the paternal vision, as we read in Hebrews (1:3): for the Father, seeing and understanding himself, conceives the Son, who is the concept of this vision. Again, it can be considered similar to hearing insofar as the Son proceeds from the Father as the Word. As if to say: The Father shows him everything, insofar as he generates him as the brightness and concept of his own wisdom, and as the Word. Thus the words, The Father shows, refer to what was said before: the Son cannot do anything of himself, but only what he sees the Father doing. And the word, everything, refers to, For whatever the Father does, the Son does likewise.

755 Having pointed out the power of the Son in general, he now shows it in more detail. First, the Lord discloses his life-giving power. Secondly, he clarifies what seemed obscure in what was said before (v 26). As to the first he does two things. First, he shows that the Son has life-giving power. Secondly, he teaches how life is received from the Son (v 24). Concerning the first he does three things. First, he presents the life-giving power of the Son. Secondly, he gives a reason for what he says (v 22). Thirdly, he shows the effect of this (v 23). With respect to the first he does two things. First, he sets forth this life-giving power in general. Secondly, he expands on it (v 21).

756 He says, to the first, Indeed, he will show even greater works than these. As if to say: You are astonished and affected by the power of the Son in his healing of the sick man, but the Father will show even greater works than these, as in raising the dead, such that you will be amazed.

757 This passage gives rise to two difficulties. First, about his saying, he will show. For the earlier statement that the Father shows everything to the Son (5:20) refers to his eternal generation. How, then, can he say here, he will show, if the Son is coeternal with him and eternity does not allow of a future? The second difficulty is over, such that you will be amazed. For if he intends to show something to amaze the Jews, then he will be showing it to the Son at the same time as to them; for they could not be amazed unless they saw it. And yet the Son saw all things from eternity with the Father.

758 We must say that this is explained in three ways. The first way is given by Augustine, and in it this future showing is referred to the disciples. For it is Christ's custom that now and then he says that what happens to his members happens to himself, as in Matthew (25:40): "As long as you did it to one of the least of my brethren, you did it to me." And then the meaning is this: You saw the Son do something great in healing the sick man, and you were amazed; but the Father will show him even greater works than these, in his members, that is, the disciples: "He will do greater things than these," as we read below (14:12). He then says, such that you will be amazed, for the miracles of the disciples so amazed the Jews that a great many of them were converted to the faith, as we see in the Acts.

759 The second explanation, also by Augustine, refers this showing to Christ according to his assumed nature. For in Christ there is both a divine nature and a human nature, and in each he has life-giving power from the Father, although not in the same way. According to his divinity he has the power to give life to souls; but according to his assumed nature, he gives life to bodies. Hence Augustine says: "The Word gives life to souls; but the Word made flesh gives life to bodies." For the resurrection of Christ and the mysteries which Christ fulfilled in his flesh are the cause of the future resurrection of bodies: "God, who is rich in mercy, has brought us to life in Christ" (Eph 2:5); "If it is preached that Christ rose from the dead, how can some of you say that there is no resurrection of the dead" (1 Cor 15:12). The first life-giving power he has from eternity; and he indicated this when he said: "The Father shows him everything that he does" (above 4:20), all of which he shows to his flesh.

The other life-giving power he has in time, and concerning this he says: he will show him even greater works than these, i.e., his power will be shown by the fact that he will do greater works, by raising the dead. He will raise some of the dead here: as Lazarus, the young girl, and the mother's only son; and finally he will raise all on the day of judgment.

760 A third explanation refers this showing to Christ in his divine nature, according to the custom of Scripture in saying that a thing is beginning to take place when it is beginning to be known. For example: "All power has been given to me, in heaven and on earth" (Mt 28:18); for although Christ had the complete fulness of power from eternity (because "whatever the Father does, the Son does likewise"), he still speaks of this power as being given to him after the resurrection, not because he was then receiving it for the first time, but because it was through the glory of the resurrection that it became most known. In this interpretation, then, he says that power is given to him insofar as he exercises it in some work. As if to say: he will show him even greater works than these, i.e., he will show by his works what has been given to him. And this will come about when you are amazed, i.e., when the one who seems to you to be a mere man is revealed to be a person of divine power and as God.

We could also take the word show as referring to an act of seeing, as was explained above [750].

"And greater works than these will He show Him, that ye may marvel." Here again we are embarrassed. And who is there that may worthily investigate this so great a secret? But now, in that He has deigned to speak to us, Himself opens it. For He would not speak what He would not have us understand; and as He has deigned to speak, without doubt He has excited attention: for does He forsake any whom He has roused to give attentive hearing? We have said that it is not in a temporal sense that the Son knoweth,-that the knowledge of the Son is not one thing, and the Son Himself another; nor one thing His seeing, Himself another; but that the seeing itself is the Son, and the knowledge as well as the wisdom of the Father is the Son; and that that wisdom and seeing is eternal and co-eternal with Him from whom it is; that it is not something that varies by time, nor something produced that was not in being, nor something that vanishes away which did exist.

"As the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will." Clearly these are greater. Very much greater is it that a dead man should rise, than that a sick man should recover: these are greater. But when is the Father about to show these to the Son? Does the Son not know them? And He who was speaking, did He not know how to raise the dead? Had He yet to learn how to raise the dead to life-He, I say, by whom all things were made? He who caused that we should live, when we were not in being, had He yet to learn how we might be raised to life again? What, then, do His words mean?

Let us rejoice, then, and give thanks that we are made not only Christians, but Christ. Do ye understand, brethren, and apprehend the grace of God upon us? Marvel, be glad, we are made Christ. For if He is the head, we are the members: the whole man is He and we. This is what the Apostle Paul saith: "That we be no longer babes, tossed to and fro, and carried about with every wind of doctrine." But above he had said, "Until we all come together into the unity of faith, and to the knowledge of the Son of God, to the perfect man, to the measure of the age of the fullness of Christ." The fullness of Christ, then, is head and members. Head and members, what is that? Christ and the Church. We should indeed be arrogating this to ourselves proudly, if He did not Himself deign to promise it, who saith by the same apostle, "But ye are the body of Christ, and members."

And who are these dead whom the Father and the Son quicken? Are they the same of whom we have spoken-Lazarus, or that widow's son, or the ruler of the synagogue's daughter? For we know that these were raised by Christ the Lord. It is some other thing that He means to signify to us,-namely, the resurrection of the dead, which we all look for; not that resurrection which certain have had, that the rest might believe. For Lazarus rose to die again; we shall rise again to live for ever. Is it the Father that effects such a resurrection, or the Son? Nay verily, the Father in the Son. Consequently the Son, and the Father in the Son. Whence do we prove that He speaks of this resurrection? When He had said, "As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will." Lest we should understand here that resurrection which He performs for a miracle, not for eternal life, He proceeded, saying, "For the Father judgeth not any man, but all judgment hath He given to the Son." What is this? He was speaking of the resurrection of the dead, that "as the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will;" and immediately thereupon added as a reason, concerning the judgment, saying, "for the Father judgeth not any man, but all judgment hath He given to the Son." Why said He this, but to indicate that He had spoken of that resurrection of the dead which will take place in the judgment?

Also Lazarus, who rose again, was raised both by the Father and by the Son, in the gift and grace of the Holy Spirit; and that wonderful work the Trinity performed. Let us not, therefore, understand this, "As the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will," in such wise as to suppose that some are raised and quickened by the Father, others by the Son; but that the Son raiseth and quickeneth the very same whom the Father raiseth and quickeneth; because "all things were made by Him, and without Him was nothing made." And to show that He has, though given by the Father, equal power, therefore He saith, "So also the Son quickeneth whom He will," that He might therein show His will; and lest any should say, "The Father raiseth the dead by the Son, but the Father as being powerful, and as having power, the Son as by another's power, as a servant does something, as an angel," He indicated His power when He saith, "So also the Son quickeneth whom He will." It is not so that the Father willeth other than the Son; but as the Father and the Son have one substance, so also one will.

But what are the greater works? For perhaps this is easy to understand. "For as the Father," saith He, "raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will." To raise the dead, then, are greater works than to heal the sick. But "as the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will." Hence, the Father some, the Son others? But all things are by Him: therefore the Son the same persons as the Father doth; since the Son doeth not other things and in a different manner, but "these" and in "like manner." Thus clearly it must be understood, and thus held. But keep in memory that "the Son quickeneth whom He will." Here, too, know not only the power of the Son, but also the will. Both the Son quickeneth whom He will, and also the Father quickeneth whom He will - the Son the same persons as the Father; and hence the power of the Father and of the Son is the same, and also the will is the same.

What follows then? "For the Father judgeth not any man, but hath given all judgment to the Son, that all men may honor the Son, even as they honor the Father:" this He subjoined, as rendering a reason of the foregoing sentence. A great question comes before us; give it your earnest attention. The Son quickeneth whom He will, the Father quickeneth whom He will; the Son raiseth the dead, just as the Father raiseth the dead. And further, "the Father judgeth not any man." If the dead must be raised in the judgment, how can it be said that the Father raiseth the dead, if He judgeth not any man, since "He hath given all judgment to the Son"? But in that judgment the dead are raised; some rise to life, others to punishment. If the Son doeth all this, but the Father not, inasmuch as "He judgeth not any man, but hath given all judgment to the Son," it will appear contrary to what has been said, viz., "As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will." Consequently the Father and the Son raise together; if they raise together, they quicken together: hence they judge together.

(Tr. xxi. s. 5) But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i. e. is about to show him, He hath not yet shown him: and when He does show him, others also will see; (Tr. xix). for it follows, That ye may believe. It is difficult to see what the eternal Father can show in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by consideriug that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shown greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. (Tr. xxi). Or the Father is about to show this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: (Matt. 25:40) so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.

(Tr. xxi. s. 5, 6) Having said that the Father would show the Son greater works than these, He proceeds to describe these greater works: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. These are plainly greater works, for it is more of a miracle that a dead man should rise again, than that a sick man should recover. We must not understand from the words, that some are raised by the Father, others by the Son; but that the Son raises to life the same whom the Father raiseth. And to guard against any one saying, The Father raises the dead by the Son, the former by His own power, the latter, like an instrument, by another power, He asserts distinctly the power of the Son: The Son quickeneth whom he will. Observe here not only the power of the Son, but also His will. Father and Son have the same power and will. The Father willeth nothing distinct from the Son; but both have the same will, even as they have the same substance.

(Tr. xxi. s. 11.) But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as Lazarus, who rose again, to die afterwards. Having said then, For as the Father raiseth up the dead, and quickeneth them, to prevent our taking the words to refer to the dead whom He raised up for the sake of the miracle, and not to the resurrection to life eternal, He adds, For the Father judgeth no man; thus showing that He spoke of that resurrection of the dead which would take place at the judgment. (Tr. xxiii. s. 13). Or the words, As the Father raiseth up the dead, &c.refer to the resurrection of the soul; For the Father judgeth no man, but hath committed all judgment unto the Son, to the resurrection of the body. For the resurrection of the soul takes place by the substance of the Father and the Sonk, and therefore it is the work of the Father and the Son together: but the resurrection of the body takes place by a dispensation of the Son's humanity, which is a temporal dispensation, and not coeternal with the Father. (Tr. xxi. s. 12.). But see how the Word of Christ leads the mind in different directions, not allowing it any carnal resting place; but by variety of motion exercising it, by exercise purifying it, by purifying enlarging its capacity, and after enlarging filling it. He said just before that the Father showed what things soever He did to the Son. So I saw, as it were, the Father working, and the Son waiting: now again I see the Son working, the Father resting.

"For as the Father raises the dead and gives life," through omnipotent power: so "the Son also gives life to whom He wills," through power equal to Him: below in chapter 11 is found the raising of Lazarus in body, and concerning the raising in soul it is said: "I am the resurrection and the life: he who believes in Me, even if he has died, shall live." An example of bodily raising is found likewise in Luke 7.

See again in these words clear proof of his equality. For how can he be inferior in anything if he works equally in the reviving of the dead? Or how can he be of another nature and alien to the Father when he is radiant with the same properties? For the power of resurrection, which is alike in both the Father and the Son, is a property of the divine essence. But it is not as though the Father separately and of himself resurrects some, and the Son separately and apart from the Father resurrects others. For since the Son has in himself by nature the Father, the Father does everything and works all things through the Son. But since the Father has the power of resurrection in his own nature, as also does the Son, the Son attributes the power of resurrecting the dead as though accruing to each separately.

(de Trin. vii. c. 19) For to will is the free power of a nature, which by the act of choice, resteth in the blessedness of perfect excellence.

"For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will." Yet "can do nothing of Himself" is opposed to "whom He will": since if He quickeneth "whom He will," He can do something "of Himself," (for to "will" implies power,) but if He "can do nothing of Himself," then He cannot "quicken whom He will." For the expression, "as the Father raiseth up," showeth unvarying resemblance in Power, and "whom He will," Equality of Authority. Seest thou therefore that "cannot do anything of Himself" is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)?

In this sense also understand the words, "shall show to Him"; for in another place He saith, "I will raise him up at the last Day." (c. vi. 40.) And again, to show that He doth it not by receiving an inward power from above, He saith, "I am the Resurrection and the Life." (c. xi. 25.) Then that thou mayest not assert that He raiseth what dead He will and quickeneth them, but that He doth not other things in such manner, He anticipateth and preventeth every objection of the kind by saying, "What things soever He doeth, these also doeth the Son likewise," thus declaring that He doeth all things which the Father doeth, and as the Father doeth them; whether thou speakest of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He worketh in like manner to Him who begat Him.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

Then He says: "As the Father raises the dead, so the Son also gives life to whom He wills." Thus, the Son raises "as the Father." By this He shows the indifference of power, and by the words "whom He wills" — the equality of authority. The Arians set all this against the glory of the Son, but we, the Orthodox, understand it in favor of it.

761 Now he explains in more detail the life-giving power of the Son by indicating those greater works which the Father will show the Son (v 21). Here we should point out that in the Old Testament the divine power is particularly emphasized by the fact that God is the author of life: "The Lord kills, and brings to life" (1 Sm 2:6); "I will kill, and bring to life again" (Dt 32:39). Now just as the Father has this power, so also does the Son; hence he says, For just as the Father raises the dead and grants life, so the Son grants life to those to whom he wishes. As if to say: These are those greater works that the Father will show the Son, that is, he will give life to the dead. Such works are obviously greater, for it is greater to raise the dead than for a sick man to become well. Thus the Son grants life to those to whom he wishes, i.e., by giving initial life to the living, and by raising the dead.

We should not think that some are raised up by the Father and others by the Son. Rather, the same ones who are raised and vivified by the Father, are raised and vivified by the Son also: because just as the Father does all things through the Son, who is his power, so he also gives life to all through the Son, who is life, as he says below: "I am the way, and the truth, and the life" (14:6).

The Father does not raise up and give life through the Son as through an instrument, because then the Son would not have freedom of power. And so to exclude this he says, the Son grants life to those to whom he wishes, i.e., it lies in the freedom of his power to grant life to whom he wills. For the Son does not will anything different than the Father wills: for just as they are one substance, so they have one will; hence Matthew (20:15) says: "Is it not lawful for me to do as I will?"

He has given [judgment to the Son], that is to say, not out of largess but in the act of generation. See, then, how unwilling God was that you should dishonor his Son—even to the point that he gave him to be your judge.

But there is fear that the judge may be more severe. Consider who the judge is. Indeed, the Father has given all judgment to Christ. Therefore, can that very one condemn you, whom he redeemed from death, for whom he offered himself, and whose life he knows to be the reward of his own death?

How can it be said, "The Father judges no one"? For since the Father has begotten the Son equal to himself, the Father does indeed judge with the Son. Therefore Jesus must have meant that in the judgment, it is not the form of God but the form of the Son of man that will appear. Not that the Father, who has committed all judgment to the Son, will not judge, because the Son identifies him as "one who seeks and judges." But … it is as if it was said: No one will see the Father in the judgment of the living and the dead, but everyone will see the Son, because he is also the Son of man so that he can be seen even by the ungodly.

"For," saith He, "the Father judgeth no man, but all judgment hath He given to the Son." A little before we were thinking that the Father doeth something which the Son doeth not, when He said, "The Father loveth the Son, and showeth Him all things that Himself doeth;" as though the Father were doing, and the Son were seeing. In this way there was creeping in upon our mind a carnal conception, as if the Father did what the Son did not; but that the Son was looking on while the Father showed what He was doing. Then, as the Father was doing what the Son did not, just now we see the Son doing what the Father doeth not. How He turns us about, and keeps our mind busy! He leads us hither and thither, will not allow us to remain in one place of the flesh, that by changing He may exercise us, by exercising He may cleanse us, by cleansing He may render us capable of receiving, and may fill us when made capable.

By all means there is a sense, a true and strong sense, if somehow we can grasp it, in which "the Father judgeth not any man, but hath given all judgment to the Son." For this is said because none will appear to men in the judgment but the Son. The Father will be hidden, the Son will be manifest. In what will the Son be manifest? In the form in which He ascended. For in the form of God He was hidden with the Father; in the form of a servant, manifest to men. Not therefore "the Father judgeth any man, but all judgment hath He given to the Son:" only the manifest judgment, in which manifest judgment the Son will judge, since the same will appear to them that are to be judged.

The Scripture shows us more clearly that it is the Son that will appear. On the fortieth day after His resurrection He ascended into heaven, while His disciples were looking on; and they hear the angelic voice: "Men of Galilee," saith it, "why stand ye gazing up into heaven? This same that is taken up from you into heaven, shall so come in like manner as ye have seen Him going into heaven." In what manner did they see Him go? In the flesh, which they touched, which they handled, the wounds even of which they proved by touching; in that body in which He went in and out with them for forty days, manifesting Himself to them in truth, not in falsity; not a phantom, or shadow, or ghost, but, as Himself said, not deceiving them, "Handle and see, for a spirit hath not flesh and bones, as ye see me have." That body is now indeed worthy of a heavenly habitation, not being subject to death, nor mutable by the lapse of ages.

(de Trin. c. 29. [xiii.]) For this, viz. that the Father hath given all judgment unto the Son, does not mean that He begat the Son with this attribute, as is meant in the words, So hath He given to the Son to have life in Himself. For if so, it would not be said, The Father judgeth no man, because, in that the Father begat the Son equal, He judgeth with the Son. What is meant is, that in the judgment, not the form of God but the form of the Son of man will appear; not because He will not judge Who hath given all judgment to the Son; since the Son says of Him below, There is one that seeketh and judgeth, (c. 8.) but the Father judgeth no man; i. e. no one will see Him in the judgment, but all will see the Son, because He is the Son of man, even the ungodly who will look on Him Whom they pierced. (Zech. 12)

"For neither does the Father judge anyone." Here the fourth point is touched upon, namely the reason for declaring His power: why, that is, God declares His power in the Son and through the Son. To show that He is equal to Himself and equally to be honored: and therefore He grants judgment to the Son. On account of which He says: "For neither the Father": I rightly said that "He will show greater works than these, that you may marvel," because also for this reason He grants judgment. Therefore He says: "For neither does the Father judge anyone," namely by appearing in judgment, "but has given all judgment to the Son": Acts 10: "He is the one appointed by God as judge of the living and the dead." And the reason for this is rendered as the honoring of the Son.

It is further asked whether it belongs to the Son alone to judge. That it does, seems clear from the text: "The Father has given all judgment to the Son"; and Acts 10: "He it is who was appointed by God as judge of the living and the dead"; and 1 Corinthians 4: "He who judges me is the Lord": therefore if he alone is our Lord, it belongs to him alone to judge. To the contrary: 1 Corinthians 11: "If we judged ourselves, we would certainly not be judged": therefore it belongs to us to judge ourselves. Likewise, regarding others, Matthew 19: "You shall sit upon twelve thrones" etc. was said to the Apostles: likewise, 1 Corinthians 6: "Do you not know that we shall judge angels?"

To this it must be said that in judgment there is examination, there is approbation, and there is also the passing of sentence or determination. The first act, namely of examination, pertains to all, and on account of this the Apostle says that they ought to prove themselves, that is, to examine themselves. The second, namely of approbation or reprobation, pertains to the perfect, because they will approve and reprove, and by comparison with them the wicked will be reproved: but this not in the present, but in the future: hence the Apostle says that such judgment in the present time is before the time: 1 Corinthians 4: "Do not judge before the time." The third act, namely of determination, belongs to the Son alone, because he himself will promulgate the sentence. No one exercises this act except by usurpation and rashly: hence the Lord forbids it in Matthew 7: "Do not judge"; and the Apostle in Romans 14: "Who are you to judge another's servant?" I say therefore that when he says that the Father has given all judgment to the Son, this is understood of the judgment of determination, not of examination or approbation.

O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and unsearchable His ways! From which it is gathered that those things which pertain to divine wisdom are more comprehensible than the divine judgments; but in John 5 it is said that the Father has given all judgment to the Son, because He is the Son of man; from which it is gathered that the soul of Christ comprehends the divine judgments: therefore if those are less comprehensible than the others, much more strongly does He comprehend all the others.

To that which is objected, that the soul of Christ comprehends all the divine judgments: it can be said that those things are said of the assumed man on account of the communication of idioms; or certainly they are said of those things which are, were, and will be, which indeed can be comprehended by the soul of Christ; but it is not true with respect to all things that the divine wisdom understands, since it knows infinite things, as is clear from what has been determined above.

That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified. In the Gospel according to John: "The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him." Also in the seventy-first Psalm: "O God, give the king Thy judgment, and Thy righteousness to the king's son, to judge Thy people in righteousness." Also in Genesis: "And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord."

CHAPTER VII. That nought of God-befitting Dignities or Excellences is in the Son, by participation, or from without.

He introduceth another God-befitting and marvellous thing, in many ways persuading them that He is God by Nature and Verily. For to what other would it befit to judge the world, save Him Alone Who is God over all. Whom too the Divine Scriptures call to this, saying in one place, Arise, O God, judge the earth, in another again, For God is the Judge, He putteth down one and setteth up another. But He says that judgment has been given Him by the Father, not as being without authority hereto, but economically as Man, teaching that all things are more suitably referred to the Divine Nature, whereto Himself too being not external, in that He is Word and God, hath inherently authority over all; but in that He is made Man, to whom it is said, What hast thou that thou didst not receive, He fittingly acknowledges that He received it.

To these things again one of our opponents will say, "Lo, the Son evidently declares that He hath received judgement of the Father; but He receives (it is plain) aa not having. How then will not He That gives with Authority be greater and of Superior Nature to Him Who must needs receive?"

What then do we say to these things? Our prearranged argument has been, I think, not unskilfully managed, introducing a consideration specially befitting the time, to wit of the Incarnation, and most accordant with the economy of the Flesh, when He was called a servant, when He humbled Himself, made in our likeness. But since it seemeth good to thee haughtily to despise the simpler doctrines, and to make more critical examination of them, come then, opposing thy objections, let us first say, Not altogether, nor of necessity, sir, doth he that is said to give anything, impart it to the recipient as though he had it not, nor yet is the giver always greater than the receiver. For what wilt thou do, when thou seest the holy Psalmist saying in the Spirit, Give glory to God? Shall we consider that God is in need of glory, or that we who are commanded to offer Him this, are on this account greater than the Creator? But not even thou wilt dare to say this, who shunnest not the fear of blasphemies. For full of glory is the Godhead, even though It receive it not from us. For He who receives as honour, what He hath of Own, will never bo thought inferior to those who offer Him glory as a gift. One may often see that he who has received anything is not inferior to the giver, and that the Father is not therefore of Superior Nature to His offspring, because He hath committed to Him all judgment.

Next we must consider this too. To judge or to give judgment, are rather operations and acts conceived as properties of essences than themselves truly essences. For we in giving judgment do something, being in ourselves what we are. But if we grant that judging or giving judgment is of the nature of an essence, how must we not needs grant, even against our wills, that some cannot exist at all, except as judges, and that their being wholly ceases together with the termination of the judgment? But so to think, is most absurd. Judgment then is an operation, and nothing else. What then hath the Father committed to the Son? No accession from His Own Nature, in committing all judgment to Him, but rather an operation in respect of them that are judged. How then will He herein be greater, or of Superior Nature, by having added anything which was not in the Son Who saith, All things that the Father hath are Mine?

How then He must be conceived of as giving, hear now.

As God the Father, having the Power to create, createth all things through the Son, as through His own Power and Might: so having the Power too to judge, He will work this too through the Son, as His Own Righteousness. As though it were said that fire too yielded up burning to the operation that is of itself by nature, the fact taking this direction: so piously interpreting, Hath committed, shall we escape the snare of the devil. But if they persist in shamelessly asserting that glory is added to Him of the Father, through His being manifested Judge of the earth, let them teach us, how He is any longer to be considered Lord of glory, Who in the last times was crowned with the honours hereunto pertaining.

The statement that all judgment is given to the Son teaches both his birth and his Sonship. Only a nature that is altogether one with the Father's could possess all things. And a Son can possess nothing except as a gift. But all judgment has been given to him since he gives life to whomever he will. Now we cannot suppose that judgment is taken away from the Father, although he does not exercise it. For the Son's whole power of judgment proceeds from the Father's since it is a gift from him.

(de Trin vii. c. 20) Having said that the Son quickeneth whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judgeth no man, but hath given all judgment unto the Son. In that all judgment is given to Him, both His nature, and His nativity are shewn; because only a self-existent nature can possess all things, and nativity cannot have any thing, except what is given it.

(vii. de Trin. c. 20) All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honour the Son even as they honour the Father.

"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly, that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will. The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this, for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge."

That thou mayest not when thou hearest that He hath the Father for His cause imagine any difference of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality. For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards thus honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admitteth of no addition these carnal and mean imaginations?

But in what manner and with what commands He was sent by God to the earth, the Spirit of God declared through the prophet, teaching us that when He had faithfully and uniformly fulfilled the will of His supreme Father, He should receive judgment and an everlasting dominion. If, He says, Thou wilt walk in my ways, and keep my precepts, then Thou shalt judge my house.

The Father has given judgment to the Son even from the very beginning. For when he speaks of all power and all judgment and says that all things were made by him and all things have been delivered into his hand, he allows no exception [in respect] of time, because they would not be all things unless they were the things of all time. It is the Son, therefore, who has been from the beginning administering judgment, throwing down the haughty tower and dividing the tongues, punishing the whole world by the violence of waters, raining upon Sodom and Gomorrah fire and brimstone, as the Lord from the Lord.

"The Father judgeth no man, but hath committed all judgment to the Son" -from the very beginning even.

Christ, having performed many signs, proved that He is able to bestow blessings. But since He did not persuade or draw them to a worthy veneration of Himself, He says that the Father has given all judgment to the Son, so that the fear of judgment might incline them to render Him honor. For we humans, especially the most foolish among us, are usually taught what is needful more by fear than by kindness. The words "The Father has given judgment to the Son" should be understood to mean that He begat Him as Judge, just as you hear that He gave Him life, and you understand that He begat Him as Living. Since the Father is the cause of the Son's being, it is said that everything the Son has, He received from the Father, as having it from Him by nature. Thus, He also has judgment from the Father in the same way as the Father Himself has it.

762 Then when he says, The Father himself judges no one, he gives the reason for what was said above, and indicates his own power. It should be remarked that there are two expositions for the present passages: one is given by Augustine, and the other by Hilary and Chrysostom.

Augustine's explanation is this. The Lord had said that just as the Father raises the dead, so also does the Son. But so that we do not think that this refers only to those miracles the Son performs in raising the dead to this life, and not to the Son's raising to eternal life, he leads them to the deeper consideration of the resurrection to occur at the future judgment. Thus he refers explicitly to the judgment, saying, The Father himself judges no one.

Another explanation by Augustine, in which the same meaning is maintained, is that the earlier statement, just as the Father raises the dead and grants life, so the Son, should be referred to the resurrection of souls, which the Son causes inasmuch as he is the Word; but the text, The Father himself judges no one, should be referred to the resurrection of bodies, which the Son causes inasmuch as he is the Word made flesh. For the resurrection of souls is accomplished through the person of the Father and of the Son; and for this reason he mentions the Father and Son together, saying, just as the Father raises the dead... so the Son. But the resurrection of bodies is accomplished through the humanity of the Son, according to which he is not coeternal with the Father. Consequently, he attributes judgment solely to the Son.

763 Note the wonderful variety of expressions. The Father is first presented as acting and the Son as resting, when it says: "the Son cannot do anything of himself, but only what he sees the Father doing" (5:19); but here, on the contrary, the Son is presented as acting and the Father as resting: The Father himself judges no one, but he has given all judgment to the Son. We can see from this that he is speaking from different points of view at different times. At first, he was speaking of an action which belongs to the Father and the Son; thus he says that "the Son cannot do anything of himself, but only what he sees the Father doing"; but here he is speaking of an action by which the Son, as man, judges, and the Father does not: thus he says that the Father has given all judgment to the Son. For the Father will not appear at the judgment because, in accord with what is just, God cannot appear in his divine nature before all who are to be judged: for since our happiness consists in the vision of God, if the wicked were to see God in his own nature, they would be enjoying happiness. Therefore, only the Son will appear, who alone has an assumed nature. Therefore, he alone will judge who alone will appear to all. Yet he will judge with the authority of the Father: "He is the one appointed by God to be the judge of the living and of the dead" (Acts 10:42); and in the Psalm (71:1) we read: "O Lord, give your judgment to the king."

768 Hilary and Chrysostom give a more literal explanation, but it is only slightly different. They explain it this way. Our Lord said above, the Son grants life to those to whom he wishes. Now whoever does anything according to the free decision of his will acts because of his own judgment. But it was stated above that "whatever the Father does, the Son does likewise" (5:19). Therefore, the Son enjoys a free decision of his own will in all things, since he acts because of his own judgment. Thus he immediately mentions judgment, saying that the Father himself judges no one, i.e., without or apart from the Son. Our Lord used this way of speaking below (12:47): "I do not judge him," i.e., I alone, "but the word that I have spoken will judge him on the last day." But he has given all judgment to the Son, as he has given all things to him. For as he has given him life and begotten him as living, so he has given him all judgment, i.e., begotten him as judge: "I judge only as I hear it" (below 5:30), i.e., just as I have being (esse) from the Father, so also judgment. The reason for this is that the Son is nothing other than the conception of the paternal wisdom, as was said. But each one judges by the concept of his wisdom. Hence, just as the Father does all things through the Son, so he judges all things through him. And the fruit of this is that all men may honor the Son as they honor the Father, i.e., that they may render to him the cult of "latria" as they do the Father. The rest does not change.

769 Hilary calls our attention to the remarkable relationship of the passages so that the errors concerning eternal generation can be refuted. Two heresies have arisen concerning this eternal generation. One was that of Arius, who said that the Son is less than the Father; and this is contrary to their equality and unity. The other was that of Sabellius, who said that that there is no distinction of persons in the divinity; and this is contrary to their origin.

So, whenever he mentions the unity and equality [of the Father and Son], he immediately also adds their distinction as persons according to origin, and conversely. Thus, because he mentions the origin of the persons when he says, "the Son cannot do anything of himself, but only what he sees the Father doing" (5:19), then, so we do not think this involves inequality, he at once adds: "for whatever the Father does, the Son does likewise." Conversely, when he states their equality by saying: For just as the Father raises the dead and grants life, so the Son grants life to those to whom he wishes, then, so that we do not deny that the Son has an origin and is begotten, he adds, the Father himself judges no one, but he has given all judgment to the Son. Similarly, when he mentions the equality of the persons by saying, so that all men may honor the Son as they honor the Father, he immediately adds something about a "mission," which indicates an origin, saying: Whoever does not honor the Son does not honor the Father who sent him, but not in such a way that involves a separation. Christ mentions such mission below (8:29) in saying: "He who sent me is with me, and he has not left me alone."

And immediately, then, after the judgment mentioned, all which the Father, not judging any man, hath given to the Son, what shall be? What follows? "That all may honor the Son, even as they honor the Father." The Jews honor the Father, despise the Son. For the Son was seen as a servant, the Father was honored as God. But the Son will appear equal with the Father, that all may honor the Son, even as they honor the Father. This we have, therefore, now in faith. Let not the Jew say, "I honor the Father; what have I to do with the Son?" Let him be answered, "He that honoreth not the Son, honoreth not the Father. Thou liest every way; thou blasphemest the Son, and dost wrong to the Father. For the Father sent the Son, and thou despisest Him whom the Father sent. How canst thou honor the sender, who blasphemest the sent?"

Behold, says some one, the Son has been sent; and the Father is greater, because He sent. Withdraw from the flesh; the old man suggests oldness in time. Let the ancient, the perpetual, the eternal, to thee the new, call off thy understanding from time to this. Is the Son less because He is said to have been sent? I hear of a sending, not a separation. But yet, saith he, among men we see that he who sends is greater than he who is sent. Be it so; but human affairs deceive a man; divine things purge him. Do not regard things human, in which the sender appears greater, the sent less. Notwithstanding, things human themselves bear testimony against thee. Just as, for example, if a man wishes to ask a woman to wife, and, not being able to do this in person, sends a friend to ask for him. And there are many cases in which the greater is chosen to be sent by the less. Why, then, wouldst thou now raise a captious objection, because the one has sent, the other is sent? The sun sends out a ray, but does not separate it; the moon sends out her sheen, but does not separate it; a lamp sheds light, but does not separate it: I see there a sending forth, not a separation.

Consider how different it is in the case of things human, from which you wish to deduce examples for things divine. A man that sends remains himself behind, while only the man that is sent goes forward. Does the man who sends go with him whom he sends? Yet the Father, who sent the Son, has not departed from the Son. Hear the Lord Himself saying, "Behold, the hour is coming, when every one shall depart to his own, and ye will leave me alone; but I am not alone, because the Father is with me." How has He, with whom He came, sent Him? How has He, from whom He has not departed, sent Him? In another place He said, "The Father abiding in me doeth the works." Behold, the Father is in Him, works in Him. The Father sending has not departed from the Son sent, because the sent and the sender are one.

"Whoso honoreth not the Son, honoreth not the Father that sent Him." This is a truth, and is plain. Since, then, "all judgment hath He given to the Son," as He said above, "that all may honor the Son, even as they honor the Father," what if there be those who honor the Father and honor not the Son? It cannot be, saith He: "Whoso honoreth not the Son, honoreth not the Father that sent Him." One cannot therefore say, I honored the Father, because I knew not the Son. If thou didst not yet honor the Son, neither didst thou honor the Father. For what is honoring the Father, unless it be in that He hath a Son? It is one thing when thou art taught to honor God in that He is God; but another thing when thou art taught to honor Him in that He is Father. When thou art taught to honor Him in that He is God, it is as the Creator, as the Almighty, as the Spirit supreme, eternal, invisible, unchangeable, that thou art led to think of Him; but when thou art taught to honor Him in that He is Father, it is the same thing as to honor the Son; because Father cannot be said if there be not a Son, as neither can Son if there be not a Father.

But lest, it may be, thou honorest the Father indeed as greater, but the Son as less, as thou mayest say to me, "I do honor the Father, for I know that He has a Son; nor do I err in the name Father, for I do not understand Father without Son, and yet the Son also I honor as the less," the Son Himself sets thee right, and recalls thee, saying, "that all may honor the Son," not in a lower degree, but "as they honor the Father." Therefore, "whoso honoreth not the Son, honoreth not the Father that sent Him." "I," sayest thou, "wish to give greater honor to the Father, less to the Son." Therein thou takest away honor from the Father, wherein thou givest less to the Son. For, being thus minded, it must really seem to thee that the Father either would not or could not beget a Son equal to Himself: if He would not, He lacked the will; if He could not, He lacked the ability. Dost thou not therefore see that, being thus minded, wherein thou wouldst give greater honor to the Father, therein thou art reproachful to the Father? Wherefore, so honor the Son as thou honorest the Father, if thou wouldest honor both the Father and the Son.

(xxi. s. 13) First indeed, the Son appeared as a servant, and the Father was honoured as God. But the Son will be seen to be equal to the Father, that all men may honour the Son, even as they honour the Father. 1But what if persons are found, who honour the Father, and do not honour the Son? It cannot be: He that honoureth not the Son, honoureth not the Father which hath sent Him. It is one thing to acknowledge God, as God; and another to acknowledge Him as the Father. When thou acknowledgest God the Creator, thou acknowledgest an almighty, supreme, eternal, invisible, immutable Spirit. When thou acknowledgest the Father, thou dost in reality acknowledge the Son; for He could not be the Father, had He not the Son. But if thou honour the Father as greater, the Son as less, so far as thou givest less honour to the Son, thou takest away from the honour of the Father. For thou in reality thinkest that the Father could not or would not beget the Son equal to Himself; which if He would not do, He was envious, if He could not, He was weak. (Tr. xxiii. s. 13). Or, That all men should honour the Son even as they honour the Father; has a reference to the resurrection of souls, which is the work of the Son, as well as of the Father. But the resurrection of the body is meant in what comes after: He that honoureth not the Son, honoureth not the Father that sent Him. Here is no as; the man Christ is honoured, but not as the Father Who sent Him, since with respect to His manhood He Himself saith, My Father is greater than I. (Tr. xxi. s. 17). But some one will say, if the Son is sent by the Father, He is inferior to the Father. Leave thy fleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear; although even human things give testimony against thee, e. g. if a man offers marriage to a woman, and cannot obtain her by himself, he sends a friend, greater than himself, to urge his suit for him. But see the difference in human things. A man does not go with him whom he sends; but the Father Who sent the Son, never ceased to be with the Son; as we read, I am not alone, but the Father is with Me. (c. 16)

(iv. de Trin. c. 28. [xx.]) It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, I went forth from the Father, and am come into the world: (John 16:28) or from His being received into our minds individually, as we readl, Send her, that she may be with me, and may labour with me.

"That all may honor the Son, just as they honor the Father." On this, Proverbs seven: "My son, honor the Lord, and you shall prevail; fear no stranger besides Him." The Son of God is to be honored and feared by reason of His judicial power, because "He can destroy both soul and body in Gehenna," Matthew ten. And the reason why the Father wills the Son to be honored: because the honor of the Son is the Father's; therefore He says: "He who does not honor the Son does not honor the Father, who sent Him": below in chapter eight: "I honor My Father, and you have dishonored Me." Augustine: "If the Son were believed to be less than the Father, the Father would be dishonored, because either as envious He would not have willed to beget an equal, or as weak He could not have done so."

It is impossible for anyone to be saved who does not love and honor him who is to be supremely loved and honored: but the Son and the Holy Spirit are to be supremely loved and honored, just as the Father, according to that which is said in John five: He who does not honor the Son does not honor the Father, who sent him: therefore no one can be saved who does not love and honor the Son and the Holy Spirit, just as the Father. But no one loves and honors unless he in some way knows and believes.

CHAPTER VIII. That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with Him.

A cause and reason of the things already enumerated, is now evident, viz., that the Son ought to be honoured in Equality and likeness with the Father. For recapitulating a little, and carried back to a recollection of the preceding, you will view accurately the force of the passage. He said then that God was His Father, making Himself Equal with God; then again He began showing that He was of Equal strength and skill, saying, For what things soever He doeth, these doeth also the Son likewise. That He is both Life and Life-giving by Nature, as is He too Who begat Him, He showed plainly, adding, For as the Father raiseth up the dead and quickeneth them, so the Son too quick-eneth whom He will. But that He will be also Judge of all, the Father in all things co-approving and consenting, He declared, saying, For neither doth the Father judge any man, but hath committed all judgment unto the Son. What then is the cause of these things? what induced the Only-Begotten to say all this? That all men (He saith) should honour the Son even as they honour the Father. For if He hath all things whatever the Father hath, as far as appertains to God-befitting Dignity, how is it not fitting that He to Whom nothing is lacking to Identity of essence should be crowned with equal honours with Him? What then do they say to this too who pervert all equity, as saith the Prophet Isaiah? |262

"If (he says) by reason of its being said, That all men should honour the Son even as they honour the Father, ye suppose that one ought to magnify the Son with equal honours with the Father, ye know not that ye are stepping far away from the truth. For the word As does not altogether introduce equality of acts, in respect of those things it is affixed to, but often marks out a kind of likeness, just as (he says) the Saviour counsels, saying, Be ye therefore merciful as your Father also which is in Heaven is merciful. Shall we then be as merciful as the Father, on account of the as? And again Christ says to His Father of His disciples: Thou hast loved them, AS Thou hast loved Me. But we will not grant that the disciples are loved just as the Son, on account of the as. Why then dost thou multiply words, and distort what is said into blasphemy, though it introduces no obligation on the hearers to honour the Son in equal measure with the Father?"

What then is our answer to these things? With bitter words do the fighters against God bay at us, but without are dogs, as Paul saith, without are evil workers, without the right faith are the concision. For we are sons of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honour and glory, as God of God, and Light of Light, and Life of Life. And overmuch enquiry into what is to be received as faith, is not without hazard: nevertheless we must test the force of the As, lest our opponents be overwise in their own conceits. When therefore As is applied to things unlike in their nature, it does not wholly introduce absolute equality, but rather likeness and resemblance, as ye yourselves acknowledged above; but when it is applied to things in all respects like to one another, it shows equality in all things and similitude and whatever else is found to have the same force with these. Just as if I say, Bright is the sun in Heaven, bright too is silver which is of the earth, yet is the nature of the things mentioned diverse. Let |263 any of the rich, of the earth, be supposed to say to his household servants, Let the silver shine as the sun. In this case we very justly say that earthly matter attains not to equal brightness with the sun, but to a certain likeness and resemblance, although the word As be used of it. But let Peter and John (suppose) of the holy disciples be brought forward, who both in respect of nature and of piety towards God, fail not of an accurate likeness one to another, let the As be applied, some one saying of them, as here, Let John be honoured by all, even as Peter, will the As here be powerless, so that equal honour ought not to be paid to both? But I do not suppose that any one will say such a thing: for he will see that there is nothing to prevent it.

According to this analogy of idea, when the As is applied to the Father and the Son, why should we shrink from crowning Both with equal honours? For He having considered before, as God, things to come, and having carefully viewed the envious opposition of thine unlearning hath brought in the As, not bare and bereft of the aid befitting it, but having strengthened it beforehand with convenient proofs, and shown afore that He is God by Nature (for He made God His Father): having again fore-shewn that He is both God the Creator and of a truth Life, and having before introduced Himself, altogether glorying (so to say) in the Attributes of God the Father,----He afterwards seasonably subjoins That all men should honour the Son even as they honour the Father too. Then what objection still appears, what is there to hinder, that He, in Whom are Essentially the Properties and excellencies of the Father, should attain to an equal degree of honour? for we shall be found honouring the very Nature of God the Father, full well beaming forth in the Son. Wherefore He proceeds, He that honoureth not the Son honoureth not the Father which sent Him. For the charge of dishonouring the Son, and the force of blasphemy against Him, will mount up unto none other more truly than the Father Himself, Who put forth the Son as it were from the |264 Fount of His Own Nature, even though He be seen throughout the whole Holy Scriptures as everlastingly with Him.

"Yea (saith the opponent) let the charge from dishonouring the Son go to whatsoever you please, or rather let it reach even unto God the Father Himself. For He will be angry, and that with reason, yet not wholly so, as though His Very Nature were insulted in the Son, according to our just now carefully finished argument, but since He is His Image and Impress, formed most excellently after His Divine and Ineffable Essence, He is with reason angry, and will wholly transfer the wrong to Himself. For it were indeed most absurd, that he who insulted the Divine Impresses, should not surely pay the penalty of his sin against the Archetype. Just as he who has in-suited the images of earthly kings, is punished as having indeed transgressed against the ruler himself. And in like manner shall we find it decreed by God in respect of ourselves also: for Whoso (saith He) sheddeth man's blood, for his blood shall he be poured forth: because in the Image of God He made man. Seest thou then hereby very clearly (saith he) that if the Image be wronged, and not altogether the Divine Nature, God the Father deems it right to be angry? In this way then let that which is said by Christ be conceived of and adapted, He that honoureth not the Son, neither doth he honour the Father."

Shall then the Only Begotten be classed with us as external to the Essence of the Father? how then will He yet be God by Nature, if He altogether slip out of the bounds of the Godhead, situate in some nature of his own and of other sort than that wherein the Father is? and we do wrong, it seems, in bringing into one count of Godhead, the order of the Holy Trinity. We ought, we ought at length to worship the Father as God, to impart some glory of Their Own to the Son and the Spirit, severing them as it were into different natures, and defining severally to Each the mode of His Existence. Yet do the Divine Scriptures |265 declare unto us One God, classing with the Father the Son and the Spirit, so that through Their Essential and exact sameness the Holy Trinity is brought unto one count of Godhead. The Only-Begotten is not then alien from the Nature of Him who begat Him, but neither will He be a whit conceived of as Son in truth, if He beamed not forth from the Essence of the Father (for this and no other is the definition and mode of true son ship in all) but if there be no Son, God's being Father will be wholly taken away too. How then will Paul be true in saying of Him, Of Whom every family in Heaven and earth is named? For if He have not begotten of Himself in God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, going through in imitation to those who are in Heaven and earth? But God is in truth Father: the Only-Begotten therefore is by Nature Son, and is of a surety within the bounds of the Divinity. For God will be begotten of God even as man (for example) of man, and the Nature of God the Father, Which transcends all things, will not err by bearing fruit not befitting It.

But since some blasphemously and foolishly say, that it is not the Nature of God the Father That is insulted in the Son, when He does not receive due honour from any, but that He is angry reasonably and rightly, at His Own Image being dishonoured in Him; we must ask them in what sense they would have the Son be and be called the Image of the Father. Yea rather let us forestalling their account, determine beforehand the Nature of the Image, according to legitimate reasoning: for so will the result of our enquiries be clear and more distinct. Therefore one and the first mode of image is that of sameness of nature in properties exactly alike, as Abel of Adam, or Isaac of Abraham: the second again is that consisting in likeness of impress, and accurate impression of form, as the King's delineation in wood, or made in any other way, most excellently and skilfully, as respects him. Another image again is taken in respect of habits and manners, and conversation and inclination to either good or bad, as for instance |266 it may be said that the well-doer is like Paul, him that is not so like Cain (for the being equally good or bad, works likeness with either, and with reason confers it) Another form of image is, that of dignity and honour and glory and excellence, as when one for instance succeeds another in a command, and does all things with the authority which belongs to and becomes him. An image in another sense, is in respect of any either quality or quantity of a thing, and its outline and proportion: for we must speak briefly.

Let then the most critical investigators of the Divine Image teach us, whether they think one ought to attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceeding from the Father is an Image of Him in the same sense as Abel is of Adam, who retained in himself the whole nature of his parent, and bore the count of human nature all-complete? or will they be vexed at this, compelled to confess the Son truly God of God by Nature, and turning aside according to their custom to fight against the truth, advance to the second kind of image, which is conceived to exist in mere form, impress and outline? But I suppose they will shrink from saying this. For no one, even if he be a very prater, will suppose that the Godhead can be estimated in respect of size, or circumscribed by outline, or meted by impress, or that the Unembodied will wholly undergo what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to dress Him in this image? for how is He yet to be conceived of as God by Nature, Who has Likeness to Him in will only, but has another Being separately of Himself? For they will surely acknowledge that He subsists. Then what is there in Him more than in the creature? For shall we not believe that the angels themselves hasten to perform the Divine Will, who are by nature other than God? But what, when this is conceived of as belonging to us too? for does not the Only-Begotten teach us foolishly to jump at things above our nature, and to aim at impossibilities, saying, Be ye merciful, as your Father also which is in Heaven is merciful? For this were undoubtedly to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, of the (as they babbling say) Image of the Father in will only. But they will shift their ground (I suppose) from these miserable conceptions, and as though thinking something greater and better, will surely say this, "The Only-Begotten is the Image of God the Father, in respect of identity of will, in respect of God-befitting Dignity and Glory and Power, in respect of Operation in creation and working miracles, in respect of reigning and ruling over all, in respect of judging and being worshipped by angels and men and in short by all creation. By all these He showing us the Father in Himself, says that He is not of His Person, but is the Impress of His Person." Therefore as we said just now, the Son is none of these by nature, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own "Will is He by Nature Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of tints to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, the beauty of the Excellencies of God the Father decks Him around with bare names only, but is as it were applied from without like certain tints: yea rather the Divine Nature is outlined in Him, and appears in bare type.

Next, how will ye not be shown to be fighting outright with all the holy Scriptures, that ye may with justice hear, Ye stiffnecked and uncircumcised in heart and ears, YE are always resisting the Holy Ghost: as your fathers did, so do YE too, for when do they not call the Son Very God, or when do they bear Him forth from the Essence of His Father? which of them has dared to say that He is by Nature neither Creator nor King nor Almighty nor to be worshipped? For the Divine Psalmist says as to the Only-Begotten Himself, Thy Throne, O God, is for ever and ever: Thomas again the most wise disciple in like wise calls Him God alike and Lord. He is called Almighty and Creator by every voice of saint, and as having not according to you the Dignity from without, but as being by Nature what He is said to be, and therefore is He worshipped both by the holy Angels and by us, albeit the Divine Scripture says that we ought to worship none other, save the Lord God Alone.

If then they hold that the God-befitting Dignity in Him is acquired and given, and think that they ought to worship such an one, let them know that they are worshipping the creature rather than the Creator, and making out to themselves a new and fresh God, rather than acknowledging Him Who is really so by Nature. But if while they say that the Son is external to the Essence of God the Father, they yet acknowledge Him to be Son and Very God and King and Lord and Creator, and to have Essentially in Himself the Properties and Excellencies of the Father, let them see whither there is risk that the end of those who thus think will be. For nothing at all will be found of sure faith in the Divine Nature, since the nature of things originate also is now capable of being whatever It is conceived to be. For it has been proved according to the most feeble reasoning of our opponents, that the Only-Begotten not being of the Divine Nature, hath yet truly in Himself Its Excellencies. Who will not shudder at the mere hearing the blasphemy of the doctrines? For all things are now overturned, when the Nature That is above all things descendeth so as to be classed with things originate, and the creation itself contrary to reason springs up to the measure above it, and not designed for it.

Therefore let us swimming away from the absurdity of such doctrines, as from a ship sinking in the sea, hasten to he Truth, as to a secure and unruffled haven, and let us ackowledge the Son to be the Image of God the Father, not plaistered over so to say with perishable honours, nor adorned merely with God-befitting titles, but Essentially Exact according to the likeness of His Father, and unalterably being by Nature That which He That begat Him is conceived to be, to wit Very God of God in truth, Almighty, Creator, Glorified, Good, to be worshipped, and whatever may be added to the things enumerated as befitting God. For then showing Him to be Like in all things to God the Father, we shall also show Him true, in saying that if any will not honour the Son, neither doth he honour the Father Which hath sent Him: for as to this our enquiry and the test of the things just now investigated had its origin.

[Our opponents] say that the word as does not altogether always introduce equality of acts in those things to which it is affixed but often marks out a kind of likeness, as in, "Be merciful as your Father in heaven is merciful." Does this, they say, imply that we are just as merciful as the Father because of the word as?… What then is our answer to this?… When "as" is applied to things unlike in their nature, it does not wholly introduce absolute equality but rather likeness and resemblance. But when it is applied to things in all respects alike, it shows equality in all things and similitude. So, for instance when speaking of the brightness of the sun in heaven and the brightness of silver here on earth, their natures are diverse.… In this case, we rightly say that earthly matter cannot attain to equal brightness with the sun but only to a certain likeness and resemblance, even though the word as is used. But take the example of the holy disciples Peter and John, who, both in respect to nature and piety toward God, do not fail as accurate likenesses of one another. And then say, "Let John be honored by all, even as Peter." Is the "as" here powerless so that equal honor should not be paid to both?… According to this analogy then, when the "as" is applied to the Father and the Son, why should we shrink from crowning both with equal honors?

It is only things of the same nature that are equal in honor. Equality of honor denotes that there is no separation between the honored. But the demand for equality of honor is combined with the revelation of Christ's birth. Since the Son is to be honored as the Father, and since they do not seek the Son's honor, even though he is the only God, he is not excluded from the honor of the only God. For his honor is one and the same as that of God.… He who does not seek the honor of the only God does not seek the honor of Christ also. Accordingly the honor of Christ is inseparable from the honor of God.

(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.

"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; 'He,' saith Christ, 'who receiveth you receiveth Me.'" But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One with that of the Father. Therefore it is not said of the Apostles "that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father."

He who has not acknowledged the Son is unable to acknowledge the Father. This is wisdom, and this is the mystery of the supreme God. God willed that he should be acknowledged and worshiped through him. On this account he sent the prophets beforehand to announce his coming so that when the things that had been foretold were fulfilled in him, then he might be believed by people to be both the Son of God and God. Nor, however, must the opinion be entertained that there are two gods, for the Father and the Son are one.

To this Simon replied: "From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: 'No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.' Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all."

Then Peter says: "You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom you call the unknown God, then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets; but if this be so, it is evident that the Father has not been unknown to any of them. But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father." [John 5:23]

So that we, hearing that the Father is the cause of the Son, would not begin to understand that He produced Him as He did the creatures, and thereby introduce a diminishment of honor, for this reason He says that between the Father and the Son there is no difference. For he who has the power to punish and reward as he wishes has power equal to the Father; therefore He must also be honored just as the Father: "that," He says, "all may honor the Son just as they honor the Father." Since the Arians think to honor the Son as a creature, it turns out that they honor the Father as a creature as well. For they either do not honor Him at all, and therefore must be ranked with the Jews, or, if they honor Him as a creature, and He must be honored as the Father is, then they are decisively convicted of honoring the Father as a creature as well. And otherwise, judging by the addition, how do those who do not honor the Son honor the Father? For He adds: "He who does not honor the Son does not honor the Father either," that is, who does not honor Him in the same way as the Father. If anyone says that He is a creature, the most excellent of all creatures, and thinks that such honor is falsely and vainly attributed to Him (as the Son), that person decidedly dishonors the Father who sent Him.

764 Then when he says, so that all men may honor the Son, he gives the effect which results from the power of the Son. First, he gives the effect. Secondly, he excludes an objection (v 23b).

765 He says that the Father has given all judgment to the Son, according to his human nature, because in the incarnation the Son emptied himself, taking the form of a servant, under which form he was dishonored by men, as is said below (8:49): "I honor my Father, and you have dishonored me." Therefore, judgment was given to the Son in his assumed nature in order that all men may honor the Son as they honor the Father. For on that day "they will see the Son of Man coming with great power and glory" (Lk 21:27); "They fell on their faces and worshipped, saying: 'Blessing and glory, and wisdom and thanks, and honor, power and strength, to our God'" (Rv 7:11).

766 Someone might say: I am willing to honor the Father, but do not care about the Son. This cannot be, because Whoever does not honor the Son does not honor the Father who sent him. For it is one thing to honor God precisely as God, and another to honor the Father. For someone may well honor God as the omnipotent and immutable Creator without honoring the Son. But no one can honor God as Father without honoring the Son; for he cannot be called Father if he does not have a Son. But if you dishonor the Son by diminishing his power, this also dishonors the Father; because where you give less to the Son, you are taking away from the power of the Father.

767 Another explanation, given by Augustine, is this. A twofold honor is due to Christ. One, according to his divinity, in regard to which he is owed an honor equal to that given the Father; and with respect to this he says, that all men may honor the Son as they honor the Father. Another honor is due the Son according to his humanity, but not one equal to that given the Father; and with respect to this he says, Whoever does not honor the Son does not honor the Father who sent him. Thus in the first case he significantly used "as"; but now, the second time, he does not say "as," but states absolutely that the Son should be honored: "He who rejects you, rejects me; and he who rejects me, rejects him who sent me," as we read in Luke (10:16).

Because humans love to live on this earth, life has been promised to them; and because they greatly fear dying, eternal life has been promised to them. What do you love? Living. You will have this. What do you fear? Dying. You will not suffer this. This appeared to suffice for human frailty, so that it might be said: You will have eternal life. The human mind grasps this, in one way or another, from what it does, it grasps what is to come. But how much does it grasp from this small portion of what it does? Because it lives and does not want to die; it loves eternal life, wants to live forever, never to die. But even those who will be tortured in punishments want to die, and cannot. Therefore, it is not great to live long or to live always; but it is great to live blessedly.

Let us love eternal life, and from that, let us understand how much we should labor for eternal life, when we see people, lovers of the present, temporal, and transient life, laboring for it in such a way that, when the fear of death comes, they do whatever they can not to remove, but to delay death. How much man labors when death is imminent, fleeing, hiding, giving whatever he has, and redeeming himself, laboring, enduring torments and troubles, employing doctors, and whatever else man can do? You see that, having exhausted his labors and resources, whatever he can do so that he may live a little longer, he can do; but that he may live forever, he cannot. If therefore with so much labor, effort, expenses, insistence, vigilance, and care it is done so that he may live a little longer, how should it be done so that he may live forever? And if those are called prudent who in every way act to delay death and live a few days, lest they lose a few days, how foolish are those who live in such a way that they lose the eternal day?

"Verily, verily, I say unto you, Whoso heareth my word, and believeth on Him that sent me, hath eternal life, and cometh not into judgment, but is passed," not is passing now, but is already passed, "from death into life." And mark this, "Whoso heareth my word, and" - He says not, believeth me, but - "believeth Him that sent me." Let him hear the word of the Son, that he may believe the Father. Why heareth Thy word, and yet believeth another? When we hear any one's word, is it not him that utters the word we believe? is it not to him who speaks we lend our faith? What, then, did He mean, saying, "Whoso heareth my word, and believeth Him that sent me," if it be not this, because "His word is in me"? And what is "heareth my word," but "heareth me"? So, too, "believeth Him that sent me," because, believing Him, he believeth His word; but again, believing His word, he believeth me, because I am the Word of the Father. There is therefore peace in the Scriptures, and all things duly disposed, and in no way clashing. Cast away, then, contention from thy heart; understand the harmony of the Scriptures. Dost thou think that the Truth should speak things contrary to itself?

"Whoso heareth my word, and believeth Him that sent me, hath eternal life, and cometh not into judgment, but is passed from death unto life." You remember what we laid down above, that "as the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will." He is beginning already to reveal Himself; and behold, even now, the dead are rising. For "whoso heareth my word, and believeth Him that sent me, hath eternal life, and will not come into judgment." Prove that he has risen again. "But is passed," saith He "from death unto life." He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.

"Whoso heareth my word, and believeth on Him that sent me, hath eternal life." Surely we are all striving after eternal life: and He saith, "Whoso heareth my word, and believeth Him that sent me, hath eternal life." Then, would He have us hear His word, and yet would He not have us understand it? Since, if in hearing and believing is eternal life, much more in understanding. But the action of piety is faith, the fruit of faith understanding, that we may come to eternal life, when there will be no reading of Gospel to us; but after all pages of reading and the voice of reader and preacher have been removed out of the way, He, who has at this time dispensed to us the gospel, will Himself appear to all that are His, now present with Him with purged heart and in an immortal body never more to die, cleansing and enlightening them, now living and seeing how that "in the beginning was the Word, and the Word was with God."

"Whoso heareth my words," saith He, "and believeth Him that sent me, hath eternal life, and shall not come into judgment, but is passed from death unto life." Where, when do we come from death to life, that we come not into judgment? In this life there is a passing from death to life; in this life, which is not yet life, there is a passing hence from death unto life. What is that passing? "Whoso heareth my words," He said, "and believeth Him that sent me." Observing these, thou believest and passest. And does a man pass while standing? Evidently; for in body he stands in mind he passes. Where was he, whence he should pass, and whither does he pass? He passes from death to life. Look at a man standing, in whom all that is here said may happen. He stands, he hears, perhaps he did not believe, by hearing he believes: a little before he did not believe, just now he believes; he has made a passage, as it were, from the region of unbelief to the region of faith, by motion of the heart, not of the body, by a motion into the better; because they who again abandon faith move into the worse.

The Lord our God then reveals it, and by His Scriptures puts us in mind how it may be understood when judgment is spoken of. I exhort you, therefore, to give attention. Sometimes judgment means punishment, sometimes it means discrimination. According to that mode of speech in which judgment means discrimination, "we must all appear before the judgment-seat of Christ that" a man "may there receive what things he has done in the body, whether it be good or ill." For this same is a discrimination, to distribute good things to the good, evil things to the evil. For if judgment were always to be taken in a bad sense, the psalm would not say, "Judge me, O God." Perhaps some one is surprised when he hears one say, "Judge me, O God." For man is wont to say, "Forgive me, O God;" "Spare me, O God." Who is it that says, "Judge me, O God"? Sometimes in the psalm this very verse even is placed in the pause, to be given out by the reader and responded by the people. Does it not perhaps strike some man's heart so much that he is afraid to sing and to say to God, "Judge me, O God"? And yet the people sing it with confidence, and do not imagine that they wish an evil thing in that which they have learned from the divine word; even if they do not well understand it, they believe that what they sing is something good. And yet even the psalm itself has not left a man without an insight into the meaning of it. For, going on, it shows in the words that follow what kind of judgment it spoke of; that it is not one of condemnation, but of discrimination. For saith it, "Judge me, O God." What means "Judge me, O God, and discern my cause from an unholy nation"? According to this judgment of discerning, then, "we must all appear before the judgment-seat of Christ." But again, according to the judgment of condemnation, "Whoso heareth my words," saith He, "and believeth Him that sent me, hath eternal life, and shall not come into judgment, but makes a passage from death to life." What is "shall not come into judgment?" Shall not come into condemnation.

(Tr. xxii. s. 2) If in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believeth on Me, but on Him that sent Me. Why is one to hear His word, and believe another? Is it not that He means to say, His word is in Me? And what is, Heareth My word, but heareth Me? And it is, Believeth on Him that sent Me; as to say, He that believeth on Him, believeth on His Word, i. e. on Me, because I am the Word of the Father.

(Tr. xxii. s. 4. et sq.) But who is this favoured Person? Will there be any one better than the Apostle Paul, who says, We must all appear before the judgment-seat of Christ? (1 Cor. 6) Now judgment sometimes means punishment, sometimes trial. In the sense of trial, we must all appear before the judgment-seat of Christ: in the sense of condemnation we read, some shall not come into judgment; i. e. shall not be condemned. It follows, but is passed from death into life: not, is now passing, but hath passed from the death of unbelief, into the life of faith, from the death of sin, unto the life of righteousness. Or, it is so said perhaps, to prevent our supposing that faith would save us from bodily death, that penalty which we must pay for Adam's transgression. He, in whom we all then were, heard the divine sentence, Thou shall surely die; (Gen. 2) nor can we evade it. But when we have suffered the death of the old man, we shall receive the life of the new, and by death make a passage to life. But to what life? (Tr. xix.). To life everlasting: the dead shall rise again at the end of the world, and enter into everlasting life. (Tr. xxii.). For this life does not deserve the name of life; only that life is true which is eternal.

(de Verb. Dom. Serm. lxiv) We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

The Lord declared His power in general: here He begins to declare it in particular, descending to the power of giving life and to the power of judging. The power of giving life regards the kindness of mercy: the power of judging regards the severity of justice. Therefore He describes the power of giving life in this order: first, whom He gives life to; second, how He gives life; third, by what power He gives life. And the first regards the object, the second regards the act, and the third regards the power. In these three consists the perfect knowledge of a power, namely in power, operation, and object.

First, therefore, he determines whom he vivifies, namely with the life of the soul, since not all, but believers. These are those who hear the word of God and, having heard, believe; therefore he says: "Amen, amen I say to you," that is, truly: "That he who hears my word," disposing himself to faith, because, Romans 10, "faith comes from hearing"; "and believes in him who sent me," consenting to what has been heard: below, chapter 12: "He who believes in me does not believe in me, but in him who sent me"; he indeed "has eternal life": above, chapter 3: "He who believes in the Son of God has eternal life" — eternal life, not punishment. Whence he also adds: "And does not come into judgment," into the judgment of death, namely: "but passes from death to life; from death," that is, from the present life, which is death, he passes to eternal life without the judgment of condemnation; above, chapter 3: "He who believes in him is not judged." But the present life is called death, because, as is said in Romans 8, "the body is dead on account of sin." From this death the just pass to life, for whom to die temporally is to pass over: below, chapter 13, concerning Christ the head: "Knowing that his hour had come to pass from this world to the Father." Concerning this the just glory in the Psalm: "And let all who hope in you rejoice: they shall exult forever, and you shall dwell in them. And all who love your name shall glory in you, for you shall bless the just."

Salvation, accordingly, is the following of Christ: "For that which is in Him is life." "Verily, verily, I say unto you, He that heareth My words, and believeth on Him that sent Me, hath eternal life, and cometh not into condemnation, but hath passed from death to life." Thus believing alone, and regeneration, is perfection in life; for God is never weak. For as His will is work, and this is named the world; so also His counsel is the salvation of men, and this has been called the church. He knows, therefore, whom He has called, and whom He has saved; and at one and the same time He called and saved them.

Having now proved sufficiently by the foregoing, that the miserable Jews sin not against the Son only, by daring to find fault with the things which He says or does among them in His teaching, but do also ignorantly transgress against the Father Himself, and having as far as pertains to the force of what has been said, wrapped about their over-confidence with fear, and persuaded them to live more religiously in hope of things to come, He at length snares them to obedience. And not unskilfully again did He frame His speech to this end. For since He knew that the Jews were still diseased, and yet offended concerning Him, He again brings back their faith to the Person of God the Father, not as excluding Himself, but as honoured in the Father too by reason of Identity of Essence. For He affirms that they who believe shall not only be partakers of eternal life, but also shall escape the peril of the condemnation, being justified, that is: holding forth fear mixed with hope. For thus could He make His discourse more efficacious and more demonstrative to the hearers.

Having said that the Son quickeneth whom He will, He next shows that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.

(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.

"Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life."

Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death?" In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth, "And cometh not into judgment, but is passed from death unto life."

By these two things He maketh His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoyeth many blessings. And the "cometh not into judgment" meaneth, "is not punished," for He speaketh not of death "here," but of death eternal, as also of the other "life" which is deathless.

In a like sense He had previously said: "He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but shall pass from death unto life." Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith.

Actually, he tells what the benefit is for those who honor or believe in him.… The one who obeys, he says, my words and believes is made a participant in eternal life. Such a person will not only avoid the judgment, that is, the tribulations of judgment, but will even be held in honor, and certainly honor will be attributed to him by the judge himself.

He said "the One who sent" so that they would not become hardened, as we said above. For He, as has been said, wonderfully combines His teaching: sometimes He gives lofty testimony about Himself, as was fitting, and sometimes humble testimony, because of the raging of the hostile Jews. For if, after His resurrection from the dead, after His ascension into heaven, after the manifestation of His power through the apostles, Arius and Eunomius rose up against His glory and reduced Him to a creature, then what would the Jews of His own time, seeing Him walking in the flesh, eating and drinking with tax collectors and harlots as one of many, not have done if He had spoken only lofty things about Himself and had not also added what was lowly? Therefore He also adds: "He who hears My words and believes Him who sent Me has eternal life." Thus, by the fact that those who hear His words will believe in God, He calms their minds. For He did not say "whoever believes in Me," but "in Him who sent Me." Whoever believes in Him does not come to judgment, that is, to torment, but lives with eternal life, not subject to spiritual and eternal death, although he will not escape bodily and temporal death.

770 Above, our Lord showed that he had life-giving power; here he shows how someone can share in this life coming from him. First, he tells how one can share in this life through him. Secondly, he predicts its fulfillment (v 25).

771 With respect to the first, we should point out that there are four grades of life. One is found in plants, which take nourishment, grow, reproduce, and are reproduced. Another is in animals which only sense. Another in living things that move, that is, the perfect animals. Finally, there is another form of life which is present in those who understand. Now among those grades of life that exist, it is impossible that the foremost life be that found in plants, or in those with sensation, or even in those with motion. For the first and foremost life must be that which is per se, not that which is participated. This can be none other than intellectual life, for the other three forms are common to a corporal and spiritual creature [as man]. Indeed, a body that lives is not life itself, but one participating in life. Hence intellectual life is the first and foremost life, which is the spiritual life, that is immediately received from the first principle of life, whence it is called the life of wisdom. For this reason in the Scriptures life is attributed to wisdom: "He who finds me finds life, and has salvation from the Lord" (Prv 8:35). Therefore we share life from Christ, who is the Wisdom of God, insofar as our soul receives wisdom from him.

Now this intellectual life is made perfect by the true knowledge of divine Wisdom, which is eternal life: "This is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (below 17:3). But no one can arrive at any wisdom except by faith. Hence it is that in the sciences, no one acquires wisdom unless he first believes what is said by his teacher. Therefore, if we wish to acquire this life of wisdom, we must believe through faith the things that are proposed to us by it. "He who comes to God must believe that he is and rewards those who seek him" (Heb 11:6); "If you do not believe, you will not understand," as we read in another version of Isaiah (28:16).

772 Thus, our Lord fittingly shows that the way of obtaining life is through faith, saying, whoever hears my voice and believes in him who sent me, possesses eternal life. First, he mentions the merit of faith. Secondly, the reward of faith, eternal life.

773 Concerning the merit of faith, he first indicates how faith is brought to us; and secondly, the foundation of faith, that on which it rests.

Faith comes to us through the words of men: "Faith comes through hearing, and hearing through the word of Christ" (Rom 10:17). But faith does not rest on man's word, but on God himself: "Abram believed God, who counted this as his justification" (Gn 15:6); "You who fear the Lord, believe in him" (Sir 2:8). Thus we are lead to believe through the words of men, not in the man himself who speaks, but in God, whose words he speaks: "When you heard the word we brought you as God's word, you did not receive it as the word of men, but, as what it really is, the word of God" (1 Thes 2:13). Our Lord mentions these two things. First, how faith is brought to us, when he says, whoever hears my voice [literally, word], which leads to faith. Secondly, he mentions that on which faith rests, saying, and believes in him who sent me, i.e., not in me, but in him in virtue of whom I speak.

This text can apply to Christ, as man, insofar as it is through Christ's human words that men were converted to the faith. And it can apply to Christ, as God, insofar as Christ is the Word of God. For since Christ is the Word of God, it is clear that those who heard Christ were hearing the Word of God, and as a consequence, were believing in God. And this is what he says: whoever hears my word, i.e., me, the Word of God, and believes in him, i.e., the Father, whose Word I am.

774 Then when he says, possesses eternal life, he mentions the reward of faith, and states three things we will possess in the state of glory; but they are mentioned in reverse order. First, there will be the resurrection from the dead. Secondly, we will have freedom from the future judgment. Thirdly, we will enjoy everlasting life, for as we read in Matthew (c 25), the just will enter into everlasting life. He mentions these three as belonging to the reward of faith; and the third was mentioned first since it is desired more than the others.

775 So he says, whoever believes, i.e., through faith, possesses eternal life, which consists in the full vision of God. And it is fitting that one who believes on account of God certain things that he does not see, should be brought to the full vision of these things: "These things are written that you may believe... and that believing you may have life in his name" (below 20:31).

776 He mentions the second when he says, and he will not encounter judgment. But the Apostle says something which contradicts this: "We must all appear before the judgment seat of Christ" (2 Cor 5:10), even the apostles. Therefore, even one who does believe will encounter judgment. I answer that there are two kinds of judgment. One is a judgment of condemnation, and no one encounters that judgment if he believes in God with a faith that is united with love [a "formed faith"]. We read about this judgment: "Do not enter into judgment with your servant, for no living man is just in your sight"; and it was said above (3:18): "Whoever believes is not judged." There is also a judgment of separation and examination; and, as the Apostle says, all must present themselves before the tribunal of Christ for this judgment. Of this judgment we read: "Judge me, O God, and distinguish my cause from those people who are not holy" (Ps 42:1).

777 Thirdly, he mentions a reward when he says, but has passed from death to life, or "will pass," as another version says. This statement can be explained in two ways. First, it can refer to the resurrection of the soul. In this case the obvious meaning is that he is saying: Through faith we attain not only to eternal life and freedom from judgment, but also to the forgiveness of our sins as well. Hence he says, but has passed, from unbelief to belief, from injustice to justice: "We know that we have passed from death to life" (1 Jn 3:14).

Secondly, this statement can be explained as referring to the resurrection of the body. Then it is an elaboration of the phrase, possesses eternal life. For some might think from what was said, that whoever believes in God will never die, but live forever. But this is impossible, because all men must pay the debt incurred by the first sin, according to: "Where is the man who lives, and will not see death?" (Ps 88:49). Consequently, we should not think that one who believes has eternal life in such a way as never to die; rather, he will pass from this life, through death, to life, i.e., through the death of the body he will be revived to eternal life.

Or, "will pass," might refer to the cause [of one's resurrection] for when a person believes, he already has the merit for a glorious resurrection: "Your dead will live, your slain will rise" (Is 26:19). And then, once released from the death of the old man, we will receive the life of the new man, that is, Christ.

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.