 | Search This Resource |
|---|
|
| |
| Navigator (Page 1 of 3) |
|---|
| Previous | Next |
|---|
|
Page2
|
|---|
| |
Book III.
Book III.
Chapter I.
That Christ, who is God and man in the unity of Person, sprang from Israel and the Virgin Mary according to the flesh.
That divine teacher of the Churches when in writing to the Romans he was reproving or rather lamenting the unbelief of the Jews, i.e., of his own brethren, made use of these words: "I wished myself," said he, "to be accursed from Christ, for my brethren, who are my kinsmen according to the flesh, who are Israelites, to whom belongeth the adoption as of children, and the glory, and the testaments, and the giving of the law, and the ser vice of God, and the promises: whose are the fathers, of whom is Christ according to the flesh, who is over all things, God blessed for ever."(1) O, the love of that most faithful Apostle, and most kindly kinsman! who in his infinite charity wished to die-as a kinsman for his relations, and as a master for his disciples. And what then was the reason why he wished to die? Only one; viz., that they might live. But in what did their life consist? Simply in this, as he himself says, that they might recognize a Divine Christ born according to the flesh, of their own flesh. And therefore the Apostle grieved the more, because those who ought to have loved Him the more as sprung from their own stock, failed to understand that He was born of lsrael. "Of whom," said he, "is Christ according to the flesh, who is over all things, God blessed for ever." Clearly he lays down that from them according to the flesh, was born that Christ who is over all, God blessed for ever. You certainly cannot deny that Christ was born from them according to the flesh. But the same Person, who was born from them, is God. How can you get round this? How can you shuffle out of it? The Apostle says that Christ who was born of Israel according to the flesh, is God. Teach us, if you can, at what time He did not exist. "Of whom," he says, "is Christ according to the flesh, who is over all, God." You see that because the Apostle has united and joined together these, "God" cannot possibly be separated from "Christ." For just as the Apostle declares that Christ is of them, so he asserts that God is in Christ. You must either deny both of these statements, or you must accept both. Christ is said to be born of them according to the flesh: but the same Person is declared by the Apostle to be "God in Christ." Whence also he says elsewhere: "For God was in Christ, reconciling the world to Himself."(2) It is absolutely impossible to separate one from the other. Either deny that Christ sprang from them, or admit that there was born of the virgin God in Christ, "who is," as he says, "over all, God blessed for ever."
Chapter II.
The title of God is given in one sense to Christ, and in another to men.
The name of God would for the faithful be amply sufficient to denote the glory of His Divinity, but by adding "over all, God blessed," he excludes a blasphemous and perverse interpretation of it, for fear that some evil-disposed person to depreciate His absolute Divinity might quote the fact that the word God is sometimes applied by grace in the Divine economy temporarily to men, and thus apply it to God by unworthy comparisons, as where God says to Moses: "I have given thee as a God to Pharaoh,"(3) or in this passage: "I said ye are Gods,"(4) where it clearly has the force of a title given by condescension. For as it says "I said," it is not a name showing power, so much as a title given by the speaker. But that passage also, where it says: "I have given thee as a God to Pharaoh," shows the power of the giver rather than the Divinity of him who receives the title. For when it says: "I have given," it thereby certainly indicates the power of God, who gave, and not the Divine nature, in the person of the recipient. But when it is said of our God and Lord Jesus Christ, "who is over all, God blessed for ever," the fact is at once proved by the words, and the meaning of the words shown by the name given: because in the case of the Son of God the name of God does not denote an adoption by favour, but what is truly and really His nature.
Chapter III.
He explains the apostle's saying: "If from henceforth we know no man according to the flesh," etc.
And so the same Apostle says: "From henceforth we know no man according to the flesh, and if we have known Christ according to the flesh, yet now we know Him so no longer."(5) Admirably consistent are all the writings of the sacred word with each other, and in every portion of them: even where they do not correspond in the form of the words, yet they agree in the drift and substance. As where he says: "And if we have known Christ according to the flesh, yet now we know Him so no longer." For the witness of the passage before us confirms that quoted above, in which he said: "Of whom is Christ according to the flesh, who is over all, God blessed for ever." For there he writes: "Of whom is Christ according to the flesh;" and here: "if we have known Christ according to the flesh." There: "who is over all, God blessed for ever;" and here: "yet now we no longer know Christ according to the flesh." The look of the words is different, but their force and drift is the same. For it is the same Person whom he there declares to be God over all born according to the flesh, whom he here asserts that he no longer knows according to the flesh. And plainly for this reason; viz., because Him whom he had known as born in the flesh, he acknowledges as God for ever; and therefore says that he knows him not after the flesh, because He is over all, God blessed for ever; and the phrase there: "who is over all God," answers to this: "we no longer know Christ according to the flesh;" and this phrase: "we no longer know Christ according to the flesh" implies this: "who is God blessed for ever."(6) The declaration of Apostolic teaching then somehow rises, as it were to greater heights, and though it is self-consistent throughout, yet it supports the mystery of the perfect faith, with a still more express statement, and says: "And though we have known Christ according to the flesh, yet now we know Him so no longer," i.e., as formerly we knew Him as man as well as God, yet now only as God. For when the frailty of flesh comes to an end, we no longer know anything in Him except the power of Divinity, for all that is in Him is the power of Divine Majesty, where the weakness of human infirmity has ceased to exist. In this passage then he has thoroughly expounded the whole mystery of the Incarnation, and of His perfect Divinity. For where he says: "And if we have known Christ according to the flesh," he speaks of the mystery of God born in flesh. But by adding "yet now we know Him so no longer," he manifests His power when weakness is laid aside. And thus that knowledge of the flesh has to do with His humanity, and that ignorance, with the glory of His Divinity. For to say "we have known Christ according to the flesh:" means "as long as that which was known, existed. Now we no longer know it, after it has ceased to exist. For the nature of flesh has been transformed into a spiritual substance: and that which formerly belonged to the manhood, has all become God's. And therefore we no longer know Christ according to the flesh, because when bodily infirmity has been absorbed by Divine Majesty,(7) nothing remains in that Sacred Body, from which weakness of the flesh can be known in it. And thus whatever had formerly belonged to a twofold substance, has become attached to a single Power. Since there is no sort of doubt that Christ, who was crucified through human weakness lives entirely through the glory of His Divinity.
Chapter IV.
From the Epistle to the Galatians he brings forward a passage to show that the weakness of the flesh in Christ was absorbed by His Divinity.
The Apostle indeed declares this in the whole body of his writings, and admirably says in writing to the Galatians: "Paul an Apostle not of men, neither by man, but by Jesus Christ and God the Father."(8) You see how thoroughly consistent he is with himself in the former and the present passage. For there he says: "Now we no longer know Christ according to the flesh." Here he says: "Not of men, neither by man, but by Jesus Christ." It is clear that his doctrine is the same here as in the former passage. For where he says that he is not sent by man, he implies: "We have not known Christ according to the flesh:" and so I am "not sent by man" but "by Christ;"(9) for if I am sent by Christ, I am not sent by man but by God. For there is no longer room for the name ofman, in Him whom Divinity claims entirely for itself. And so when he had said that he was sent "not of men, neither by man, but by Jesus Christ," he rightly added: "And God the Father," thus showing that he was sent by God the Father and God the Son; in whom owing to the mystery of the sacred and ineffable generation there are two Persons (He who begets, and He who is begotten), but there is but one single Power of God who is the sender. And so in saying that he was sent by God the Father and God the Son, he shows that the Persons are two in number, but he also teaches that their Power is One in sending.
Chapter V.
As it is blasphemy to pare away the Divinity of Christ, so also is it blasphemous to deny that He is true man.
But he says "by Jesus Christ, and God the Father, who raised Him from the dead." That renowned and admirable teacher, knowing that our Lord Jesus Christ must be preached as true man, as well as true God, always declares the glory of the Divine in Him, in such a way as not to lose hold of the confession of the Incarnation: plainly excluding the phantasm of Marcion, by a real Incarnation, and the poverty of the Ebionite, by Divinity: lest through one or other of these wicked blasphemies it might be believed that our Lord Jesus Christ was either altogether man without God, or God without man. Excellently then did the Apostle, when declaring that He was sent by God the Son as well as by God the Father, add at once a confession of the Lord's Incarnation, by saying: "Who raised Him from the dead:" clearly teaching that it was a real body of the Incarnate God, which was raised from the dead: in accordance with this: "And though we have known Christ according to the flesh," excellently adding: "Yet now we know Him so no longer." For he says that he knows this in Him according to the flesh; viz., that He was raised from the dead; but that he knows Him no longer according to the flesh inasmuch as when the weakness of the flesh is at an end, he knows that He exists in the Power of God only. Surely he is a faithful and satisfactory witness of our Lord's Divinity which had to be proclaimed, who at his first call was smitten from heaven itself, and did not merely believe in his heart the glory of our Lord Jesus Christ, who was raised from the dead, but actually established its truth by the evidence of his bodily eyes.
Chapter VI.
He shows from the appearance of Christ vouchsafed to the Apostle when persecuting the Church, the existence of both natures in Him.
Wherefore also, when arguing before King Agrippa and others of the world's judges, he speaks as follows: "When I was going to Damascus with authority and permission of the chief priests, at midday, O king, I saw in the way a light from heaven above the brightness of the sun, shining round about me and all those that were with me. And when we were all fallen down to the ground, I heard a voice saying unto me in the Hebrew tongue, Saul, Saul, why persecutest thou Me? It is hard for thee to kick against the goad. And I said, Who art Thou, Lord? And the Lord said to me: I am Jesus of Nazareth, whom thou persecutest."(10) You see how truly the Apostle said that he no longer knew according to the flesh one whom he had seen in such splendour and majesty. For when as he lay prostrate he saw the splendour of that divine light which he was unable to endure, there followed this voice: "Saul, Saul, why persecutest thou Me?" And when he asked who it might be, the Lord answers and clearly points out His Personality: "I am Jesus of Nazareth, whom thou persecutest." Now then, you heretic, I ask you, I summon you. Do you believe what the Apostle says of himself, or do you not believe it? Or if you think that unimportant, do you believe what the Lord says of Himself or do you not believe it? If you do believe it, there is an end of the matter: for you cannot help believing what we believe. For we, like the Apostle, even if we have known Christ according to the flesh, yet know Him so no longer. We do not heap insults on Christ. We do not separate the flesh from the Divinity; and all that is in Christ we believe is in God. If then you believe the same that we believe you must acknowledge the same mysteries of the faith. But if you differ from us, if you refuse to believe the Churches, the Apostle, aye and God's own testimony about Himself, show us in this vision which the Apostle saw, how much is flesh, and how much God. For I cannot here separate one from the other. I see the ineffable light, I see the inexpressible splendour, I see the radiance that human weakness cannot endure, and beyond what mortal eyes can bear, the glory of God shining with inconceivable light.(11) What room is there here for division and separation? In the voice we hear Jesus, in the majesty we see God. How can we help believing that in one and the same (Personal) substance God and Jesus exist. But I should like to have a few more words with you on this subject. Tell me, I pray you, if there appeared to you in your present persecution of the Catholic faith that same vision which then appeared to the Apostle in his ignorance, if when you were not expecting it and were off your guard, that radiance shone round about you, and the glory of that boundless light smote you in your terror and confusion, and you lay prostrate in darkness of body and soul; which the unlimited and indescribable terror of your heart increased,(12) -tell me, I intreat you; When the dread of immediate death was pressing on you, and the terror of the glory that threatened you from above, weighed you down, and you heard as well in your bewilderment of mind those words which your sin so well deserves: "Saul, Saul, why persecutest thou Me?" and to your inquiry who it was the answer was given from heaven: "I am Jesus of Nazareth, whom thou persecutest," what would you say? "I do not know, I do not yet fully believe. I want to think over it with myself a little longer, who I think that Thou art, who speakest from heaven, who overwhelmest me with the brightness of Thy Divinity: whose voice I hear and whose splendour I cannot bear. I must consider of this matter, whether I ought to believe Thee or not: whether Thou art Christ or God. If Thou art God alone whether it is in Christ. If Thou art Christ alone, whether it is in God. I want this distinction to be carefully observed, and thoroughly considered what we should believe that Thou art, and what we should judge Thee to be. For I don't want any of my offices to be wasted. As if I were to regard Thee as a man, and yet pay to Thee some Divine honours." If then you were lying on the ground, as the Apostle Paul was then lying, and overwhelmed with the brightness of the Divine light, were at your last gasp, perhaps you would say this, and prate with all this silly chattering. But what shall we make of the fact that another course commended itself to the Apostle; and when he had fallen down, trembling and half dead, he did not think that he ought any longer to conceal his belief, or to deliberate it was enough for him that he was taught by inexpressible arguments to know that He whom he had ignorantly fancied to be a man, was God. He did not conceal his belief, he made no delay. He did not any longer protract his erroneous ideas by deliberating and disbelieving, but as soon as he heard from heaven the name of Jesus his Lord, he replied in a voice, subdued like that of a servant, tremulous like that of one scourged, and full of fervour like that of one converted, "What shall I do, Lord?" And so at once for his ready and earnest faith, it was granted to him that He should never be without His presence whom he had faithfully believed: and that He, to whom he had passed in heart, should Himself pass into his heart: as the Apostle himself says of himself: "Do you seek a proof of Christ that speaketh in me?"(13)
Chapter VII.
He shows once more by other passages of the Apostle that Christ is God.
I want you to tell me, you heretic, whether in this passage He who, as the Apostle tells us, speaks in him, is man or God. If He is man, how can another's body speak in his heart? If God, then Christ is not a man but God; for since Christ spoke in the Apostle, and only God could speak in him, therefore a Divine Christ spoke in him. And so you see that there is nothing to be said here, that no division or separation can be made between Christ and God: because complete Divinity was in Christ, and Christ was completely in God. No division or severing of the two can here be admitted. There is only one simple, pious, and sound confession to be made; viz., to adore, love, and worship Christ as God. But do you want to understand more fully and thoroughly that there is no separation to be made between God and Christ, and that we must hold that God is altogether one with Christ? Hear what the Apostle says to the Corinthians: "For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil."(14) But in another passage, in writing to the Romans he says: "We shall all stand before the judgment seat of God: for it is written: As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."(15) You see then that the judgment seat of God is the same as that of Christ; understand then without any doubt that Christ is God; and when you see that the substance of God and Christ is altogether inseparable, admit also that the Person cannot be severed. Unless forsooth because the Apostle in one Epistle said that we should be manifested before the judgment seat of Christ, and in another before that of God, you invent two judgment seats, and fancy that some will be judged by Christ and others by God. But this is foolish and wild, and madder than a madman's utterances. Acknowledge then the Lord of all, the God of the universe, acknowledge the judgment seat of God in the judgment seat of Christ. Love life, love your salvation, love Him by whom you were created. Fear Him by whom you are to be judged. For whether you will or no, you have to be manifested before the judgment seat of Christ, and laying aside wicked blasphemy and the childish talk of unbelieving words, though you think that the judgment seat of God is different from that of Christ, you will come before the judgment seat of Christ, and will find by evidence that there is no gainsaying, that the judgment seat of God is indeed the same as that of Christ, and that in Christ the Son of God, there is all the glory of God the Son, and the power of God the Father. "For the Father judgeth no man, but hath committed all judgment to the Son, that all men may honour the Son as they honour the Father."(16) For whoever denies the Father denies the Son also. "Whosoever denieth the Son, the same hath not the Father: he that confesseth the Son, hath the Father also."(17) And so you should learn that the glory of the Father and the Son is inseparable, and their majesty is inseparable also and that the Son cannot be honoured without the Father, nor the Father without the Son. But no man can honour God and the Son of God except in Christ the only-begotten Son of God. For it is impossible for a man to have the Spirit of God who is to be honoured except in the Spirit of Christ, as the Apostle says: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. But if any man have not the Spirit of Christ, he is none of His."(18) And again: "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ Jesus who died, yea rather who rose again."(19) You see then now, even against your will, that there is absolutely no difference between the Spirit of God and the Spirit of Christ, or between the judgment of God and the judgment of Christ. Choose then which you will -for one of the two must happen-either acknowledge in faith that Christ is God, or admit that God is in Christ at your condemnation.
HOME 
TOP