and that of procession in the Holy Spirit. Moreover of each species of living creatures, the first members were àyévvŋra but not ayernra: for they were brought into being by their Maker, but were not the offspring of creatures like themselves. For yéveaus is creation, while yévenous or begetting is in the case of God the origin of a co-essential Son arising from the Father alone, and in the case of bodies, the origin of a co-essential subsistence arising from the contact of male and female. And thus we perceive that begetting refers not to nature but to subsistence 9. For if it did refer to nature, rò yévvŋtov and to àyévvnror, i.e. the properties of being begotten and unbegotten, could not be contemplated in one and the same nature. Accordingly the holy Mother of God bore a subsistence revealed in two natures; being begotten on the one hand, by reason of its divinity, of the Father timelessly, and, at last, on the other hand, being incarnated of her in time and born in the flesh. But if our interrogators should hint that He Who is begotten of the holy Mother of God is two natures, we reply, "Yea! He is two natures: for He is in His own person God and man. And the same is to be said concerning the crucifixion and resurrection and ascension. For these refer not to nature but to subsistence. Christ then, since He is in two natures, suffered and was crucified in the nature that was subject to passion. For it was in the flesh and not in His divinity that He hung upon the Cross. Otherwise, let them answer us, when we ask if two natures died. No, we shall say. And so two natures were not crucified but Christ was begotten, that is to say, the divine Word having become man was begotten in the flesh, was crucified in the flesh, suffered in the flesh, while His divinity continued to be impassible." CHAPTER VIII. How the Only-begotten Son of God is called first-born. He who is first begotten is called firstborn, whether he is only-begotten or the first of a number of brothers. If then the Son of God was called first-born, but was not called Only-begotten, we could imagine that He was the first-born of creatures, as being a creature 2. But since He is called both first-born and Only-begotten, both senses must be preserved in His case. We say that He is first-born of all creation 3 since both He Himself is of God and creation is of God, but as He Himself is born alone and timelessly of the essence of God the Father, He may with reason be called Only-begotten Son, firstborn and not first-created. For the creation was not brought into being out of the essence of the Father, but by His will out of nothing. And He is called First-born among many brethren 5, for although being Only-begotten, He was also born of a mother. Since, indeed, He participated just as we ourselves do in blood and flesh and became man, while we too through Him became sons of God, being adopted through the baptism, He Who is by nature Son of God became first-born amongst us who were made by adoption and grace sons of God, and stand to Him in the relation of brothers. Wherefore He said, I ascend unto My Father and your Father 6. He did not say 66 our Father," but My Father," clearly in the sense of Father by nature, and "your Father," in the sense of Father by grace. And "My God and your God 7." He did not say "our God," but "My God:" and if you distinguish with subtle thought that which is seen from that which is thought, also " is thought, also "your God," as Maker and Lord. 66 CHAPTER IX. Concerning Faith and Baptism. 8 We confess one baptism for the remission of sins and for life eternal. For baptism declares the Lord's death. We are indeed "buried with the Lord through baptism"," as saith the divine Apostle. So then, as our Lord died once for all, we also must be baptized once for all, and baptized according to the Word of the Lord, In the Name of the Father, and of the Son, and of the Holy Spirit 9, being taught the confession in Father, Son, and Holy Spirit. Those, then, who, after having been baptized into Father, Son, and Holy Spirit, and having been taught that there is one divine nature in three subsistences, are rebaptized, these, as the divine Apostle says, crucify the Christ afresh. For it is impossible, he saith, for those who were once enlightened, &c., to renew them again unto repentance: seeing they crucify to themselves the Christ afresh, and fut Him to an open shame 2. But those who were not bap power of purification 9. In the time of Noah God washed away the sin of the world by water'. By water every impure person is purified 2, according to the law, even the very garments being washed with water. Elias shewed forth the grace of the Spirit mingled with the water when he burned the holocaust by pouring on water 3. And almost everything is purified by water according to the law for the things of sight are symbols of the things of thought. The regeneration, however, takes place in the spirit: for faith has the power of making us sons (of God 4), creatures as we are, by the Spirit, and of leading us into our original blessedness. tized into the Holy Trinity, these must be the Scripture witnesseth that water has the baptized again. For although the divine Apostle says: Into Christ and into His death were we baptized 3, he does not mean that the invocation of baptism must be in these words, but that baptism is an image of the death of Christ. For by the three immersions, baptism signifies the three days of our Lord's entombment 5. The baptism then into Christ means that believers are baptized into Him. We could not believe in Christ if we were not taught confession in Father, Son, and Holy Spirit. For Christ is the Son of the Living God 7, Whom the Father anointed with the Holy Spirit in the words of the divine David, Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellow's 9. And Isaiah also speaking in the person of the Lord says, The Spirit of the Lord is upon me because He hath anointed me. Christ, however, taught His own disciples the invocation and said, Baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit 2. For since Christ made us for incorruption 34, and we transgressed His saving command. He condemned us to the corruption of death in order that that which is evil should not be immortal, and when in His compassion He stooped to His servants and became like us, He redeemed us from corruption through His own passion. He caused the fountain The remission of sins, therefore, is granted alike to all through baptism: but the grace of the Spirit is proportional to the faith and previous purification. Now, indeed, we receive the firstfruits of the Holy Spirit through baptism, and the second birth is for us the beginning and seal and security and illumination 5 of another life. It behoves us, then, with all our strength to steadfastly keep ourselves pure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again the slaves of sin. For faith apart from works is dead, and so likewise are works apart from faith 7. For the true faith is attested by works. 8 Now we are baptized into the Holy Trinity because those things which are baptized have need of the Holy Trinity for their maintenance and continuance, and the three subsistences cannot be otherwise than present, the one with the other. For the Holy Trinity is indivisible. of remission to well forth for us out of His holy and immaculate side 5, water for our regeneration, and the washing away of sin and corruption; and blood to drink as the hostage of life eternal. And He laid on us the command to be born again of water and of the Spirit, through prayer and invocation, the Holy Spirit drawing nigh unto the water 7. The first baptism 9 was that of the flood For since man's nature is twofold, consisting for the eradication of sin. The second was of soul and body, He bestowed on us a two- through the sea and the cloud: for the cloud fold purification, of water and of the Spirit: is the symbol of the Spirit and the sea of the the Spirit renewing that part in us which water 2. The third baptism was that of the is after His image and likeness, and the water Law: for every impure person washed himby the grace of the Spirit cleansing the body self with water, and even washed his garments, from sin and delivering it from corruption, and so entered into the camp3. The fourth the water indeed expressing the image of was that of John 5, being preliminary and death, but the Spirit affording the earnest of leading those who were baptized to repentance, that they might believe in Christ: 7, life. For from the beginning the Spirit of God moved upon the face of the waters, and anew John was baptized, putting his hand upon the divine head of his Master, and with his own blood. indeed, he said, baptize you with water; but He that cometh after me, He will baptize you in the Holy Spirit and in fire. Thus John's purification with water was preliminary to It does not behove 5 us to delay baptism eceiving the Spirit. The fifth was the when the faith of those coming forward is baptism of our Lord, whereby He Himself testified to by works. For he that cometh was baptized. Now He is baptized not as forward deceitfully to baptis n will receive Himself requiring purification but as making condemnation rather than benefit. CHAPTER X. For faith my purification His own, that He may break the heads of the dragons on the water 7, that He may wash away sin and bury all the old Adam in water, that He may sanctify the Baptist, that He may fulfil the Law, that He may reveal the mystery of the Trinity, that He may become the type and ensample to us of baptism. But we, too, are baptized in the perfect baptism of our Lord, the bap-by all the things enjoined by Christ, believing tism by water and the Spirit. Moreover 3, in work, cultivating piety, and doing the Moreover, For by hearing the dibelieve in the teaching The same is perfected commands of Him Who restored us. For dition of the Catholic Church, or who hath he that believeth not according to the traintercourse with the devil through strange works, is an unbeliever. Christ is said to baptize with fire: because in the form of flaming tongues He poured forth on His holy disciples the grace of the Spirit as the Lord Himself says, John truly baptized with water: but ye shall be baptized But again, faith is the substance of things with the Holy Spirit and with fire, not many days hence 9: or else it is because of the bap-hoped for, the evidence of things not seen, tism of future fire wherewith we are to be or undoubting and unambiguous hope alike chastised. The sixth is that by repentance of what God hath promised us and of the and tears, which baptism is truly grievous. good issue of our prayers. The first, thereThe seventh is baptism by blood and martyrfore, belongs to our will, while the second dom 2, which baptism Christ Himself under is of the gifts of the Spirit. went in our behalf 3, He Who was too august and blessed to be defiled with any later stains 4. The eighth is the last, which is not saving, but which destroys evil: for evil and sin no longer have sway: yet it punishes without end 7. Further, the Holy Spirits descended in bodily form as a dove, indicating the firstfruits of our baptism and honouring the body since even this, that is the body, was God by the deification; and besides the dove was wont formerly to announce the cessation of the flood. But to the holy Apostles He came down in the form of fire 9: for He is God, and God is a consuming fire. Olive oil is employed in baptism as significant of our anointing 3, and as making us anointed, and as announcing to us through the Holy Spirit God's pity: for it was the fruit of the olive that the dove brought to those who were saved from the flood 4. off all the covering which we have worn since Further, observe that by baptism we cut 8 birth, that is to say, sin, and become spiritual Israelites and God's people. CHAPTER XI. Concerning the Cross and here further concerning Faith. The word Cross' is foolishness to those that perish, but to us who are saved it is the to those who do not receive in faith and who do not consider God's goodness and omnipotence, but search out divine things with human and natural reasonings. For all the things that are of God are above nature and reason and conception. For should any one consider how and for what purpose God brought all things out of nothing into being, and aim at arriving at that by natural reasonings, he fails to comprehend it. For knowledge of this kind belongs to spirits and demons. But if any one, under the guidance of faith, should consider the divine goodness lying in death, the support of the standing the staff of the weak, the rod of the flock, the safe conduct of the earnest, the perfection of those that press forwards, the salvation of soul and body, the aversion of all things evil, the patron of all things good, the taking away of sin, the plant of resurrection, the tree of eternal life. and omnipotence and truth and wisdom and Scripture. This is the resurrection of those justice, he will find all things smooth and even, and the way straight. But without faith it is impossible to be saved. For it is by faith that all things, both human and spiritual, are sustained. For without faith neither does the farmer 3 cut his furrow, nor does the merchant commit his life to the raging waves of the sea on a small piece of wood, nor are marriages contracted nor any other step in life taken. By faith we consider that all things were brought out of nothing into being by God's power. And we direct all things, both divine and human, by faith. Further, faith is assent free from all meddlesome inquisitiveness 4. So, then, this same truly precious and august tree 5, on which Christ hath offered Himself as a sacrifice for our sakes, is to be worshipped as sanctified by contact with His holy body and blood; likewise the nails, the spear, the clothes, His sacred tabernacles which are the manger, the cave, Golgotha, which bringeth salvation, the tomb which giveth life, Sion, the chief stronghold of the churches and the like, are to be worshipped. In the words of David, the father of God 7, We shall go into His tabernacles, we shall worship at the place where His feet stood. And that it is the Cross that is meant is made clear by what follows, Arise, O Lord, into Thy Rest 9. For the resurrection comes after the Cross. For if of those things which we love, house and couch and garment, are to be longed after, how much the rather should we long after that which belonged to God, our Saviour, by means of which we are in truth saved. Every action, therefore, and performance of miracles by Christ are most great and divine and marvellous: but the most marvellous of all is His precious Cross. For no other thing has subdued death, expiated the sin of the first parent 5, despoiled Hades, bestowed the resurrection, granted the power to us of contemning the present and even death itself, prepared the return to our former blessedness, opened the gates of Paradise 6, given our nature a seat at the right hand of God, and made us the children and heirs of God 7, save the Cross of our Lord Jesus Christ. For by the Cross all things have been made right. So many of us, the apostle says, as were Moreover we worship even the image of the baptized into Christ, were baptized into His precious and life-giving Cross, although made death 9, and as many of you as have been baptized of another tree, not honouring the tree (God into Christ, have put on Christ. Further, Christ is the power of God and the wisdom of God. Lo! the death of Christ, that is, the Cross, clothed us with the enhypostatic wisdom and power of God. And the power of God is the Word of the Cross, either because God's might, that is, the victory over death, has been revealed to us by it, or because, just as the four extremities of the Cross are held fast and bound together by the bolt in the middle, so also by God's power the height and the depth, the length and the breadth, that is, every creature visible and invisible, is maintained 3. forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven 2, meaning the Cross. And so also the angel of the resurrection said to the woman, Ye seek Jesus of Nazareth which was crucified 3. And the Apostle said, We preach Christ crucified. For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behoves us, then, to worship the sign of Christ 5. For wherever the sign may be, there also will He be. But it does not behove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him. The tree of life which was planted by God in Paradise pre-figured this precious Cross. 1 Gal. iii. 27. 2 Cor. i. 24. 3 Basil. in Is. xi. 4 Exod. xii 23. 3 St. Mark xvi. 6. 5 Text, Χριστοῦ. Variant, σταυρού. 4 1 Cor. i. 23. 9 Rom. vi. 3. a St. Matt. xxiv. 30. had transgressed His command He expelled him and made him to dwell over against the delights of Paradise 5, which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses had its veil and mercy seat 7 towards the East. Also the tribe of Judah as the most precious pitched their camp on the East 8. Also in the celebrated temple of Solomon the Gate of the Lord was placed eastward. Moreover Christ, when He For since death was by a tree, it was fitting over the Scripture also says, And God planted that life and resurrection should be bestowed a garden eastward in Eden; and there He put by a tree. Jacob, when He worshipped the the man whom He had formed: and when he top of Joseph's staff, was the first to image the Cross, and when he blessed his sons with crossed hands he made most clearly the sign of the cross. Likewise also did Moses' rod, when it smote the sea in the figure of the cross and saved Israel, while it overwhelmed Pharaoh in the depths; likewise also the hands stretched out crosswise and routing Amalek; and the bitter water made sweet by a tree, and the rock rent and pouring forth streams of water, and the rod that meant for Aaron the dignity of the high priesthood: hung on the Cross, had His face turned toand the serpent lifted in triumph on a tree wards the West, and so we worship, striving as though it were dead 2, the tree bringing after Him. And when He was received again salvation to those who in faith saw their into Heaven He was borne towards the East, enemy dead, just as Christ was nailed to the and thus His apostles worship Him, and thus tree in the flesh of sin which yet knew no sin 3. He will come again in the way in which they The mighty Moses cried, You will see your beheld Him going towards Heaven 9; as the life hanging on the tree before your eyes, and Lord Himself said, As the lightning cometh out Isaiah likewise, I have spread out my hands all of the East and shineth even unto the West, so the day unto a faithless and rebellious people 5. also shall the coming of the Son of Man be2. But may we who worship this obtain a part in Christ the crucified. Amen. CHAPTER XII. Concerning Worship towards the East. It is not without reason or by chance that we worship towards the East. But seeing that we are composed of a visible and an invisible nature, that is to say, of a nature partly of spirit and partly of sense, we render also a twofold worship to the Creator; just as we sing both with our spirit and our bodily lips, and are baptized with both water and Spirit, and are united with the Lord in a twofold manner, being sharers in the mysteries and in the grace of the Spirit. Since, therefore, God 7 is spiritual light 8, and Christ is called in the Scriptures Sun of Righteousness and Dayspring, the East is the direction that must be assigned to His worship. For everything good must be assigned to Him from Whom every good thing arises. Indeed the divine David also says, Sing unto God, ye kingdoms of the earth: O sing praises unto the Lord: to Him that rideth upon the Heavens of heavens towards the East 3. More I So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten 3. God Who is good and altogether good and more than good, Who is goodness throughout, by reason of the exceeding riches of His goodness did not suffer Himself, that is His nature, only to be good, with no other to participate therein, but because of this He made first the spiritual and heavenly powers: next the visible and sensible universe: next man with his spiritual and sentient nature. All things, therefore, which he made, share in His goodness in respect of their existence. For He Himself is existence to all, since all things that are, are in Him 5, not only because it was He that brought them out of nothing into being, but because His energy preserves and maintains all that He made: and in especial the living creatures. For both in that they exist and in that they 3 Ps. lxviii. 32, 33. 4 Greg. Naz., Orat. 42: Dion. De div. nom., ch. 3. Bb |