Chapter V.

The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox78are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust.

34. Now let us consider the disputings of the Arians concerning the Son of God.

35. They say that the Son of God is unlike His Father. To say this of a man would be an insult.79

36. They say that the Son of God had a beginning in time,80 whereas He Himself is the source and ordainer of time and all that therein is.81 We are men, and we would not be limited to time. We began to exist once, and we believe that we shall have a timeless existence. We desire after immortality—how, then, can we deny the eternity of God’s Son, Whom God declares to be eternal by nature, not by grace?

37. They say that He was created.82 But who would reckon an author with his works, and have him seem to be what he has himself made?

38. They deny His goodness.83 Their blaspheming is its own condemnation, and so cannot hope for pardon.

39. They deny that He is truly Son of God, they deny His omnipotence, in that whilst they admit that all things are made by the ministry of the Son, they attribute the original source of their being to the power of God. But what is power, save perfection of nature?84

40. Furthermore, the Arians deny that in Godhead He is One with the Father.85 Let them annul the Gospel, then, and silence the voice of Christ. For Christ Himself has said: “I and the Father are one.”86 It is not I who say this: Christ has said it. Is He a deceiver, that He should lie?87 Is He unrighteous, that He should claim to be what He never was? But of these matters we will deal severally, at greater length, in their proper place.

41. Seeing, then, that the heretic says that Christ is unlike His Father, and seeks to maintain this by force of subtle disputation, we must cite the Scripture: “Take heed that no man make spoil of you by philosophy and vain deceit, according to the tradition of men, and after the rudiments of this world, not according to Christ; for in Him dwelleth all the fulness of Godhead in bodily shape.”88

42. For they store up all the strength of their poisons in dialetical disputation, which by the judgment of philosophers is defined as having no power to establish aught, and aiming only at destruction.89 But it was not by dialectic that it pleased God to save His people; “for the kingdom of God consisteth in simplicity of faith, not in wordy contention.”90

CAPUT V.

Arianorum variae in Christum blasphemiae referuntur, quibus antequam respondeatur, monentur Catholici caveant a sophismatis philosophorum; eo quod scilicet in illis haeretici spem praecipuam collocarent.

34. [Alias cap. III.] Nunc consideremus quas Ariani de Dei Filio inferant quaestiones.

35. Dissimilem Patri dicunt esse Dei Filium. Hoc si homini objiciatur, injuria est.

36. Ex tempore coepisse dicunt Dei Filium; cum 0536B conditor ipse sit temporum. Homines sumus, et esse nolumus temporales. Ex tempore coepimus, et sine tempore futuros esse nos credimus. Fieri nos optamus aeternos, et quomodo negare possumus Dei Filium sempiternum, quem sempiternum docet atque demonstrat natura, non gratia?

37. Creatum dicunt. Quis auctorem inter opera sua deputet, ut videatur id esse quod fecit?

38. Bonum negant. Sacrilega vox ipsa se damnat, ut indulgentiam sperare non possit.

39. Negant verum Dei Filium, negant omnipotentem; cum fateantur omnia facta per Filium, omnia creata per Dei esse virtutem. Quid est enim virtus, nisi perfecta natura?

40. Negant etiam divinitate unum esse cum Patre. 0536C Deleant ergo Evangelium, deleant Christi vocem. Ipse enim dixit: Ego et Pater unum sumus (Joan. X, 30). Non ego hoc dico, Christus dixit. Numquid fallax, ut mentiretur? Numquid impius, ut quod non erat usurparet? Sed singula suis locis plenius digerentur.

41. Nunc quoniam haereticus dicit esse dissimilem, idque versutis disputationibus astruere nititur, dicendum est nobis quod scriptum est: 451 Cavete ne quis vos depraedetur per philosophiam, et inanem seductionem secundum traditionem hominum, et secundum elementa hujus mundi, et non secundum Christum: quia in ipso habitat omnis plenitudo divinitatis corporaliter (Coloss. II, 8, 9).

0537A 42. Omnem enim vim venenorum suorum in dialectica disputatione constituunt, quae philosophorum sententia definitur non astruendi vim habere, sed studium destruendi. Sed non in dialectica complacuit Deo salvum facere populum suum: Regnum enim Dei in simplicitate fidei est, non in contentione sermonis (I Cor. IV, 20).