Chapter XVI.

The Arians blaspheme Christ, if by the words “created” and “begotten” they mean and understand one and the same thing. If, however, they regard the words as distinct in meaning, they must not speak of Him, of Whom they have read that He was begotten, as if He were a created being. This rule is upheld by the witness of St. Paul, who, professing himself a servant of Christ, forbade worship of a created being. God being a substance pure and uncompounded, there is no created nature in Him; furthermore, the Son is not to be degraded to the level of things created, seeing that in Him the Father is well pleased.

100. Now will I enquire particularly of the Arians, whether they think that begotten and created are one and the same. If they call them the same, then is there no difference betwixt generation and creation. It follows, then, that forasmuch as we also are created, there is between us and Christ and the elements no difference. Thus much, however, great as their madness is, they will not venture to say.

101. Furthermore—to concede that which is no truth, to their folly—I ask them, if there is, as they think, no difference in the words, why do they not call upon Him Whom they worship by the better title? Why do they not avail themselves of the Father’s word?190    or “of the name of Father,” i.e., of all the consequences of that Name. Why do they reject the title of honour, and use a dishonouring name?

102. If, however, there is—as I think there is—a distinction between “created” and “begotten,” then, when we have read that He is begotten, we shall surely not understand the same by the terms “begotten” and “created.” Let them therefore confess Him to be begotten of the Father, born of the Virgin, or let them say how the Son of God can be both begotten and created. A single nature, above all, the Divine Being, rejects strife (within itself).

103. But in any case let our private judgment pass: let us enquire of Paul, who, filled with the Spirit of God, and so foreseeing these questionings, hath given sentence against pagans in general and Arians in particular, saying that they were by God’s judgment condemned, who served the creature rather than the Creator. Thus, in fact, you may read: “God gave them over to the lusts of their own heart, that they might one with another dishonour their bodies, they who changed God’s truth into a lie, and worshipped and served the thing created rather than the Creator, Who is God, blessed for ever.”191    Rom. i. 24, 25.

104. Thus Paul forbids me to worship a creature, and admonishes me of my duty to serve Christ. It follows, then, that Christ is not a created being. The Apostle calls himself “Paul, a servant of Jesus Christ,”192    Rom. i. 1. and this good servant, who acknowledges his Lord, will likewise have us not worship that which is created. How, then, could he have been himself a servant of Christ, if he thought that Christ was a created person? Let these heretics, then, cease either to worship Him Whom they call a created being, or to call Him a creature, Whom they feign to worship, lest under colour of being worshippers they fall into worse impiety. For a domestic is worse than a foreign foe, and that these men should use the Name of Christ to Christ’s dishonour increaseth their guilt.

105. What better expounder of the Scriptures do we indeed look for than that teacher of the Gentiles, that chosen vessel—chosen from the number of the persecutors? He who had been the persecutor of Christ confesses Him. He had read Solomon more, in any case, than Arius hath, and he was well learned in the Law, and so, because he had read, he said not that Christ was created, but that He was begotten. For he had read, “He spake, and they were made: He commanded, and they were created.”193    Ps. xxxiii. 9; cxlviii. 5. Was Christ, I ask, made at a word? Was He created at a command?

106. Moreover, how can there be any created nature in God? In truth, God is of an uncompounded nature; nothing can be added to Him, and that alone which is Divine hath He in His nature; filling all things,194    Num. xiv. 21; Ps. lxxii. 19; Is. vi. 3; Zech. xiv. 9. yet nowhere Himself confounded with aught; penetrating all things, yet Himself nowhere to be penetrated; present in all His fulness at one and the same moment, in heaven, in earth, in the deepest depth of the sea,195    Ps. cxxxix. 7–10. to sight invisible, by speech not to be declared, by feeling not to be measured; to be followed by faith, to be adored with devotion; so that whatsoever title excels in depth of spiritual import, in setting forth glory and honour, in exalting power, this you may know to belong of right to God.

107. Since, then, the Father is well pleased in the Son; believe that the Son is worthy of the Father, that He came out from God, as He Himself bears witness, saying: “I went out from God, and am come;”196    S. John viii. 42. and again: “I went out from God.”197    S. John xvi. 27. He Who proceeded and came forth from God can have no attributes but such as are proper to God.

464 CAPUT XVI.

Arianos, si creatum et genitum illis idem sit, Christo inferre injuriam: sin autem illa distare credant, quem legerint genitum, creaturae loco non habendum. Hoc Pauli ne creaturae serviatur, prohibentis; Christi tamen se servum esse profitentis, testimonio confirmari: cui potius credendum quam Ario. Subditur etiam creaturam in Deo non esse, cum simplex sit: nec Filium in creaturae ordinem redigendum; cum in eo Patri complaceat.

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100. Nunc ipsos Arianos interrogo, utrum idem 0552A putent esse genitum, quod creatum? Si enim idem dicunt, nihil utique distat inter generare et creare. Ergo quoniam et nos creati sumus, inter nos et Christum et elementa nulla distantia est. Sed quamvis amentes sint, id tamen non audebunt dicere.

101. Postremo ut insipientiae eorum quod verum non est, indulgeam; si nihil, ut putant, distat in verbo: cur non eum quem colunt, meliore appellant nomine? cur verbo non utuntur Patris? cur abjiciunt quod honorificentiae est, assumunt quod injuriae?

102. Si autem distat inter creatum et genitum, ut ego arbitror, cum legerimus genitum, non utique idem et genitum intelligimus et creatum. Dicant igitur generatum ex Patre, ex Virgine procreatum: aut dicant quomodo Dei Filius et genitus et creatus. 0552B Una natura, et maxime Deus diversitatem non recipit.

103. Certe facessat nostra sententia: Paulum interrogemus, qui Spiritu Dei plenus has praevidens quaestiones; generaliter contra gentes, specialiter contra Arianos locutus, ait divino judicio eos esse damnatos, qui servirent creaturae potius quam Creatori. Denique sic habes: Tradidit illos Deus in desideria cordis ipsorum, ut contumeliis afficiant corpora sua inter semetipsos: qui commutaverunt veritatem Dei in mendacium, et coluerunt, et servierunt creaturae potius quam Creatori, qui est Deus benedictus in saecula (Rom. I, 24, 25).

104. Prohibet itaque me Paulus creaturae servire, et Christo admonet serviendum. Non ergo creatura 0552C Christus, Paulus, inquit, servus Jesu Christi (Ibid., 1). Et bonus servus qui Dominum recognoscit, ipse creaturae servire nos prohibet: quemadmodum ergo Christo ipse serviret, si creaturam Christum putaret? Aut igitur desinant colere quem creaturam appellant, aut desinant quem colere se simulant, dicere creaturam; ne sub appellatione cultorum sacrilegia graviora committant. Detestabilior enim domesticus hostis quam extraneus: et gravius scelus ut adversus Christum abutantur Christi nomine.

105. Quem igitur meliorem interpretem quaerimus Scripturarum, quam illum doctorem gentium, vas electionis, electum de persecutoribus? Qui Jesum persecutus fuerat, fatetur. Legerat 465 utique Salomonem plus quam Arius, et erat peritus in 0552D Lege; et ideo quia legerat, non creatum Christum dicit esse, sed genitum. Legerat enim: Ipse dixit, et facta sunt: ipse mandavit, et creata sunt (Psal. CXLVIII, 5). Numquid dicto factus est Christus? numquid mandato creatus est Christus?

106. Quomodo autem creatura in Deo esse potest? Etenim Deus naturae simplicis est, non conjunctae 0553A atque compositae: cui nihil accedat, sed solum quod divinum est in natura habeat sua: complens omnia, nusquam ipse confusus: penetrans omnia, nusquam ipse penetrandus: ubique totus, eodemque tempore vel in coelo, vel in terris, vel in novissimo maris praesens: visu incomprehensibilis, fatu ininterpretabilis, sensu inaestimabilis, fide sequendus, religione venerandus; ut quidquid religiosus sentiri potest, quidquid praestantius ad decorem, quidquid sublimius ad potestatem, hoc Deo intelligas convenire.

107. Ergo quia in Filio complacet Pater (Matth. XVII, 5), crede quia dignus Patre Filius, crede quia a Deo exivit Filius, ut ipse testatur dicens: Ex Deo processi, et veni (Joan. VIII, 42); et alibi: A Deo 0553Bexivi (Joan. XVI, 27). Qui ex Deo processit, et a Deo exivit, nihil aliud potest habere, nisi quod Dei est.