Chapter XXVI.—A Brief Reference to the Gospels of St. Matthew and St. Luke. Their Agreement with St. John, in Respect to the Distinct Personality of the Father and the Son.

In addition to Philip’s conversation, and the Lord’s reply to it, the reader will observe that we have run through John’s Gospel to show that many other passages of a clear purport, both before and after that chapter, are only in strict accord with that single and prominent statement, which must be interpreted agreeably to all other places, rather than in opposition to them, and indeed to its own inherent and natural sense. I will not here largely use the support of the other Gospels, which confirm our belief by the Lord’s nativity: it is sufficient to remark that He who had to be born of a virgin is announced in express terms by the angel himself as the Son of God: “The Spirit of God shall come upon thee, and the power of the Highest shall overshadow thee; therefore also the Holy Thing that shall be born of thee shall be called the Son of God.”358    Luke i. 35. On this passage even they will wish to raise a cavil; but truth will prevail. Of course, they say, the Son of God is God, and the power of the highest is the Most High. And they do not hesitate to insinuate359    Inicere. what, if it had been true, would have been written. Whom was he360    i.e., the angel of the Annunciation. so afraid of as not plainly to declare, “God shall come upon thee, and the Highest shall overshadow thee?” Now, by saying “the Spirit of God” (although the Spirit of God is God,) and by not directly naming God, he wished that portion361    On this not strictly defensible term of Tertullian, see Bp. Bull’s Defence of the Nicene Creed, book ii. ch. vii. sec. 5, Translation, pp. 199, 200. of the whole Godhead to be understood, which was about to retire into the designation of “the Son.” The Spirit of God in this passage must be the same as the Word. For just as, when John says, “The Word was made flesh,”362    John i. 14. we understand the Spirit also in the mention of the Word: so here, too, we acknowledge the Word likewise in the name of the Spirit. For both the Spirit is the substance of the Word, and the Word is the operation of the Spirit, and the Two are One (and the same).363    “The selfsame Person is understood under the appellation both of Spirit and Word, with this difference only, that He is called ‘the Spirit of God,’ so far as He is a Divine Person,…and ‘the Word,’ so far as He is the Spirit in operation, proceeding with sound and vocal utterance from God to set the universe in order.”—Bp. Bull, Def. Nic. Creed, p. 535, Translation. Now John must mean One when he speaks of Him as “having been made flesh,” and the angel Another when he announces Him as “about to be born,” if the Spirit is not the Word, and the Word the Spirit. For just as the Word of God is not actually He whose Word He is, so also the Spirit (although He is called God) is not actually He whose Spirit He is said to be. Nothing which belongs to something else is actually the very same thing as that to which it belongs. Clearly, when anything proceeds from a personal subject,364    Ex ipso. and so belongs to him, since it comes from him, it may possibly be such in quality exactly as the personal subject himself is from whom it proceeds, and to whom it belongs. And thus the Spirit is God, and the Word is God, because proceeding from God, but yet is not actually the very same as He from whom He proceeds. Now that which is God of God, although He is an actually existing thing,365    Substantiva res. yet He cannot be God Himself366    Ipse Deus: i.e., God so wholly as to exclude by identity every other person. (exclusively), but so far God as He is of the same substance as God Himself, and as being an actually existing thing, and as a portion of the Whole. Much more will “the power of the Highest” not be the Highest Himself, because It is not an actually existing thing, as being Spirit—in the same way as the wisdom (of God) and the providence (of God) is not God: these attributes are not substances, but the accidents of the particular substance. Power is incidental to the Spirit, but cannot itself be the Spirit.  These things, therefore, whatsoever they are—(I mean) the Spirit of God, and the Word and the Power—having been conferred on the Virgin, that which is born of her is the Son of God. This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: “Wist ye not,” says He, “that I must be about my Father’s business?”367    Luke ii. 49. Satan likewise knew Him to be this in his temptations: “Since Thou art the Son of God.”368    Matt. iv. 3, 6. This, accordingly, the devils also acknowledge Him to be: “we know Thee, who Thou art, the Holy Son of God.”369    Mark i. 24; Matt. viii. 29. His “Father” He Himself adores.370    Matt. xi. 25, 26; Luke x. 21; John xi. 41. When acknowledged by Peter as the “Christ (the Son) of God,”371    Matt. xvi. 17. He does not deny the relation. 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.”372    Matt. xi. 25. He, moreover, affirms also that to no man is the Father known, but to His Son;373    Matt. xi. 27; Luke x. 22. 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.374    Matt. x. 32, 33. He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants,375    Matt. xxi. 33–41. and slain by the husbandmen, and avenged by the Father. He is also ignorant of the last day and hour, which is known to the Father only.376    Matt. xxiv. 36. He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father.377    Luke xxii. 29. He has power to ask, if He will, legions of angels from the Father for His help.378    Matt. xxvi. 53. He exclaims that God had forsaken Him.379    Matt. xxvii. 46. He commends His spirit into the hands of the Father.380    Luke xxiii. 46. After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father;381    Luke xxiv. 49. and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God.382    Non in unum. And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of Their names.

CAPUT XXVI.

Propter unum Philippi sermonem, et Domini responsionem ad eum, videmus Joannis Evangelium decucurrisse, ne tot manifeste pronuntiata, et ante et postea unus sermo subvertat secundum omnia potius, quam adversus omnia, etiam adversus suos sensus interpretandus. Caeterum ut alia Evangelia non interponam, quae de nativitate Dominica idem confirmant, sufficit eum qui nasci habebat ex virgine, ab ipso annuntiari angelo, Filium Dei determinatum: Spiritus Dei superveniet in te, et virtus Altissimi obumbrabit te: propterea quod nascetur ex te 0188D sanctum, vocabitur Filius Dei (Luc. 1,3-5). Volent quidem et hic argumentari, sed veritas praevalebit. 0189A Nempe, inquiunt, Filius Dei Deus est, et virtus Altissimi Altissimus est. Nec pudet illos injicere, quod, si esset, scriptum fuisset. Quem enim verebatur, ut non aperte pronuntiaret, «Deus superveniet, et Altissimus obumbrabit te?» Dicens autem Spiritus Dei, etsi Spiritus Dei Deus, tamen non directo Deum nominans, portionem totius intelligi voluit, quae cessura erat in Filii nomen. Hic spiritus Dei, idem erit Sermo. Sicut enim Joanne dicente, Sermo caro factus est, spiritum quoque intelligimus in mentione Sermonis; ita et hic Sermonem quoque agnoscimus in nomine spiritus. Nam et spiritus substantia est sermonis, et sermo operatio spiritus, et duo unum sunt. Caeterum, alium Joannes profitebitur carnem factum, alium angelus carnem futurum, si non et spiritus sermo est, et sermo spiritus. Sicut 0189B ergo Sermo Dei non est ipse cujus est, ita nec Spiritus; et si Deus dictus est, non tamen ipse est cujus est dictus. Nulla res alicujus, ipsa est cujus est. Plane cum quid ex ipso est, et sic ejus est dum ex ipso sit, potest tale quid esse, quale et ipse ex quo est, et cujus est. Et ideo spiritus Dei Deus, et sermo Dei Deus, quia ex Deo, non tamen ipse ex quo est. Quod si Deus Dei tanquam substantiva res, non erit ipse Deus, sed hactenus Deus, quia ex ipsius Dei substantia, qua et substantiva res est, et ut portio aliqua totius. Multo magis virtus Altissimi, non erit ipse Altissimus, quia nec substantiva res est quod est spiritus, sicut nec sapientia, nec providentia; et haec enim substantiae non sunt, sed accidentia uniuscujusque substantiae. Virtus spiritui accidit, nec ipsa 0189C erit spiritus. His itaque rebus quodcumque sunt, spiritu Dei et sermone et virtute collatis in virginem, quod de ea nascitur, Filius Dei est. Hoc se et in istis Evangeliis ipse testatur statim a puero: Non scitis, inquit (Luc. 11, 49), quod in Patris mei me esse oportet? Hoc et Satanas eum in tentationibus novit: Si Filius Dei es. Hoc et exinde daemonia confitentur: Scimus qui sis, Filius Dei. Patrem et ipse adorat. Christum se Dei a Petro agnitum non negat. Exsultans in spiritu ad Patrem: Confiteor, inquid, tibi, Pater, quod absconderis haec a sapientibus (Matth. XI, 25). Hic quoque Patrem nemini notum nisi Filio affirmat. Et Patris Filium confessurum confessores, et negaturum negatores suos apud Patrem; inducens parabolam filii, non patris, in vineam 0189D missi post aliquot servos, et occisi a malis rusticis, et a Patre defensi; ignorans et ipse diem et horam ultimam soli Patri notam; disponens regnum 0190A discipulis, quomodo et sibi dispositum dicit a Patre; habens potestatem legiones angelorum postulandi ad auxilium a Patre si vellet; exclamans quod se Deus reliquisset, in Patris manibus spiritum ponens; et post resurrectionem spondens missurum se discipulis promissionem Patris; et novissime mandans ut tinguerent in Patrem et Filium et Spiritum Sanctum, non in unum. Nam nec semel, sed ter, ad singula nomina in personas singulas tinguimur.