Chapter IX.

A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him.

85. Another similar passage is that which they say implies difference, where it is written: “But to us there is one Father, of Whom are all things and we unto Him, and one Lord Jesus Christ, through Whom are all things, and we through Him.”345    Eph. v. 18.    1 Cor. viii. 6. For they pretend that when it is said “of Him,” the matter is signified, when “through Him,” either the instrument of the work or some office, but when it is said “in Him,” either the place or the time in which all things that are made are seen.

86. So, then, their desire is to prove that there is some difference of substance, being anxious to make a distinction between as it were the instrument, and the proper worker or author, and also between time or place and the instrument. But is the Son, then, alien as regards His Nature from the Father, because an instrument is alien from the worker or author? or is the Son alien from the Spirit, because either time or place is not of the same class as an instrument?

87. Compare now our assertions. They will have it that matter is of God as though of the nature of God, as when you say that a chest is made of wood or a statue of stone; that after this fashion matter has come forth from God, and that the same matter has been made by the Son as if by some sort of instrument; so that they declare that the Son is not so much the Artificer as the instrument of the work; and that all things have been made in the Spirit, as if in some place or time; they attribute each part severally to each Person severally and deny that all are in common.

88. But we show that all things are so of God the Father, that God the Father has suffered no loss because all things are either through Him or in Him, and yet all things are not of Him as if of matter; then, too, that all things are through the Lord the Son, so that He is not deprived of the attribute that all things are of the Son and in Him; and that all things are in the Spirit, so that we may teach that all things are through the Spirit, and all things from the Spirit.

89. For these particles, like those of which we have spoken before, imply each other. For the Apostle did not so say, All things are of God, and all things are through the Son, as to signify that the substance of the Father and the Son could be severed, but that he might teach that by a distinction without confusion the Father is one, the Son another. Those particles, then, are not as it were in opposition to each other, but are as it were allied and agreed, so as often to suit even one Person, as it is written: “For of Him, and through Him, and in Him are all things.”346    Acts xi. 17.    Rom. xi. 36.

90. But if you really consider whence the passage is taken you will have no doubt that it is said of the Son. For the Apostle says, according to the prophecy of Isaiah, “Who hath known the mind of the Lord, or who hath been His counsellor?”347    Isa. xlii. 1.    Isa. xl. 13. And he adds: “For of Him and in Him are all things.” Which Isaiah had said of the Artificer of all, as you read: “Who hath measured out the water with his hand, and the heaven with a span, and all the earth with his closed hand? Who hath placed the mountains in scales and the hills in a balance? Who hath known the mind of the Lord, or who hath been His counsellor?”348    Isa. lxi. 1.    Isa. xl. 12.

91. And the Apostle added: “For of Him, and through Him, and in Him are all things.” What is “of Him”? That the nature of everything is of His will, and He is the Author of all things which have come into being. “Through Him” means what? That the establishment and continuance of all things is His gift. What is “in Him”? That all things by a wonderful kind of longing and unspeakable love look upon the Author of their life, and the Giver of their graces and functions, according to that which is written: “The eyes of all look unto Thee,” and “Thou openest Thine hand and fillest every living creature with Thy good pleasure.”349    Joel ii. 28.    Ps. cxlv. [cxliv.] 15, 16.

92. And of the Father, too, you may rightly say “of Him,” for of Him was the operative Wisdom, Which of His own and the Father’s will gave being to all things which were not. “Through Him,” because all things were made through His Wisdom. “In Him,” because He is the Fount of substantial Life, in Whom we live and move and have our being.

93. Of the Spirit also, as being formed by Him, strengthened by Him, established in Him, we receive the gift of eternal life.

94. Since, then, these expressions seem suitable either to the Father or the Son or the Holy Spirit, it is certain that nothing derogatory is spoken of in them, since we both say that many things are of the Son, and many through the Father, as you find it said of the Son: “That we may be increased through all things in Him, Who is Christ the Head, from Whom,” says he, “the whole body, framed and knit together through every joint of the supply for the measure of every part, maketh increase of the body unto the building up of itself in love.”350    Phil. ii. 6.    Eph. iv. 15, 16. And again, writing to the Colossians of those who have not the knowledge of the Son of God, he says: “Because they hold not the Head, from Whom all the body being supplied and joined together through joints and bands, increaseth to the increase of God.”351    S. John i. 33.    Col. ii. 19. For we said above that Christ is the Head of the Church. And in another place you read: “Of His fulness have all we received.”352    Rom. v. 5.    S. John i. 16. And the Lord Himself said: “He shall take of Mine and show it unto you.”353    Cant. i. 3.    S. John xvi. 14. And before, He said: “I perceive that virtue is gone out of Me.”354    Ps. lxxvi. [lxxv.] 1.    S. Luke viii. 46.

95. In like manner that you may recognize the Unity, it is also said of the Spirit: “For he that soweth in the Spirit shall of the Spirit reap eternal life.”355    1 John iii. 24.    Gal. vi. 8. And John says: “Hereby we know that He is in us because He hath given us of His Spirit.”356    Heb. ix. 13, 14.    1 John iv. 13. And the Angel says: “That Which shall be born of her is of the Holy Spirit.”357    S. Matt. i. 20. And the Lord says: “That which is born of the Spirit is Spirit.”358    S. John iii. 6.

96. So, then, as we read that all things are of the Father, so, too, that all things can be said to be of the Son, through Whom are all things; and we are taught by proof that all things are of the Spirit in Whom are all things.

97. Now let us consider whether we can teach that anything is through the Father. But it is written: “Paul the servant of Christ through the will of God;”359    1 Cor. i. 1. and elsewhere: “Wherefore thou art now not a servant but a son, and if a son an heir also through God;”360    Gal. iv. 7. and again: “As Christ rose from the dead by the glory of God.”361    Rom. vi. 4. And elsewhere God the Father says to the Son: “Behold proselytes shall come to Thee through Me.”362    Isa. liv. 15 [LXX.].

98. You will find many other passages, if you look for things done through the Father. Is, then, the Father less because we read that many things are in the Son and of the Son, and find in the heavenly Scriptures very many things done or given through the Father?

99. But in like manner we also read of many things done through the Spirit, as you find: “But God hath revealed them to us through His Spirit;”363    1 Cor. ii. 10. and in another place: “Keep the good deposit through the Holy Spirit;”364    1 Tim. vi. 20. and to the Ephesians: “to be strengthened through His Spirit;”365    Eph. iii. 16. and to the Corinthians: “To another is given through the Spirit the word of wisdom;”366    1 Cor. xii. 8. and in another place: “But if through the Spirit ye mortify the deeds of the flesh, ye shall live;”367    Rom. viii. 13. and above: “He Who raised Christ from the dead shall also quicken your mortal bodies through the indwelling of His Spirit in you.”368    Rom. viii. 11.

100. But perhaps some one may say, Show me that we can read expressly that all things are of the Son, or that all things are of the Spirit. But I reply, Let them also show that it is written that all things are through the Father. But since we have proved that these expressions suit either the Father or the Son or the Holy Spirit, and that no distinction of the divine power can arise from particles of this kind, there is no doubt but that all things are of Him through Whom all things are; and that all things are through Him through Whom all are; and that we must understand that all things are through Him or of Him in Whom all are. For every creature exists both of the will, and through the operation and in the power of the Trinity, as it is written: “Let Us make man after Our image and likeness;”369    Gen. i. 26. and elsewhere: “By the word of the Lord were the heavens established, and all their power by the Spirit of His mouth.”370    Ps. xxxiii. 6.

CAPUT IX.

0761C Apostolicum locum quo haeretici, ut discrimen inducerent inter personas divinas, abutebantur, exponit: et declarata haereticae interpretationis impietate, ostendit locum integrum de singulis personis recte dici posse; quem tamen proprie ad Filium pertinere astruit: postremo quod affirmaverat omnia ejusdem loci membra unicuique personae convenire, multis confirmat testimoniis: et eo ipso quod Patri competit, ut dicatur ex illo omnia, eidem etiam tribui posse per illum et in illo omnia scite colligit.

85. Denique simile et illud est, quod aiunt discretionem esse, quia scriptum est: Nobis autem unus Deus Pater, ex quo omnia, et nos in illum: et unus Dominus Jesus Christus per quem omnia, et nos per ipsum (I Cor. II, 6). Volunt enim cum dicitur, ex 0761D illo, materiam designari: cum dicitur, per illum, quoddam vel instrumentum operis, vel ministerium declarari: cum autem dicitur, in illo, aut locus significetur aut tempus, in quo omnia facta videantur.

86. Ita igitur distantiam quamdam substantiae probare desiderant, tamquam instrumentum ab operatore proprio vel auctore, et tamquam tempus aut locum ab instrumento dirimere gestientes. Numquid ergo alienus secundum naturam Filius a Patre; quia alienum instrumentum ab operatore proprio vel auctore? 0762A aut numquid alienus Filius a Spiritu; quia ab instrumenti genere aut locus separatur aut tempus?

87. Compara nunc assertiones nostras. Illi volunt ex Deo tamquam ex natura Dei esse 651 materiam, ut si dicas ex ligno arcam esse factam, ex lapide statuam: ita ex Deo materiam processisse, et eamdem materiam tamquam per instrumentum aliquod factam esse per Filium; ut non tam operatorem Filium, quam instrumentum operis esse declarent: et omnia ita facta in Spiritu, tamquam in aliquo loco facta vel tempore: singula singulis tribuunt, in commune omnia negant.

88. Verum nos ostendimus ita ex Deo Patre esse omnia, ut nec amiserit Deus Pater, quod vel per 0762B ipsum et in ipso omnia sint, nec tamquam ex materia ex ipso omnia sint: ita quoque per Dominum Filium esse omnia, ut non privatus sit eo, quod ex Filio sint omnia, et in ipso sint omnia: et ita omnia esse in Spiritu, ut doceamus omnia esse per Spiritum, et omnia esse de Spiritu.

89. Nam istae syllabae, sicut illae de quibus superius diximus, se invicem signant. Non enim ita dixit Apostolus: Ex Deo omnia, et per Filium omnia; ut separabilem substantiam Patris Filiique signaret: sed ut inconfusibili distinctione quod alius Pater, alius sit Filius, edoceret. Non igitur tamquam compugnantes syllabae istae, sed tamquam sociae atque concordes sunt; ut etiam uni saepe conveniant, sicut scriptum est: Quia ex ipso, et per ipsum, et in ipso 0762C sunt omnia (Rom. XI, 36).

90. Quod si vere consideres unde translatum sit, de Filio dictum esse non ambiges. Dicit enim Apostolus secundum prophetiam Esaiae: Quis cognovit sensum Domini, aut quis consiliarius ejus fuit (Esai. XL, 13)? Et addidit: Quia ex ipso, et per ipsum, et in ipso sunt omnia. Quod Esaias de operatore omnium dixit, sicut habes: Quis mensus est manu aquam, et coelum palmo, et universam terram clausa manu? Quis statuit montes in libra, et rupes in statera? Quis cognovit sensum Domini, aut quis consiliarius ejus fuit (Esai. XL, 12)?

91. Et addidit Apostolus: Quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quid est, ex ipso? Quod ex ipsius voluntate natura sit omnium, et ipse sit 0762D auctor omnium, quae esse coeperunt. Per ipsum, quid est? Quia per ipsum constitutio et perseverantia omnibus impertita videatur. In ipso, quid est? Quia omnia admirabili quodam desiderio, et inenarrabili amore auctorem vitae et ministratorem gratiae suae ac muneris intuentur, secundum quod scriptum est: Oculi omnium in te sperant; et: Aperis manum tuam, et imples omnem animam bona voluntate (Psal. CXLIV, 15).

92. De Patre quoque si dicas: ideo ex ipso, quia ex ipso operatrix Sapientia, quae omnibus ex sua et 0763A Patris voluntate dedit esse, quae non erant: Per ipsum, quia per Sapientiam ejus facta sunt omnia: In ipso, quia ipse est vivificatoriae fons substantiae, in quo vivimus et sumus et movemur.

93. Ex Spiritu quoque, ut per ipsum formati, per ipsum firmati, in ipso roborati, vitae capiamus munus aeternae.

94. Cum haec igitur vel Patri vel Filio vel 652 Spiritui sancto convenire videantur, nihil utique humile in his certum est declarari; cum et ex Filio dicamus esse pleraque, et multa per Patrem, sicut habes de Filio dictum: Ut augeamur in ipso per omnia, qui est caput Christus, ex quo totum, inquit, corpus compactum et connexum per omnem juncturam ministrationis in mensuram uniuscujusque partis, augmentum 0763B corporis facit in aedificationem sui in charitate (Ephes. IV, 15, 16). Et iterum ad Colossenses de his qui non haberent cognitionem unigeniti Filii Dei: Quia non tenent, inquit, caput, ex quo omne corpus per compaginationes et colligationes subministratum et copulatum crescit in incrementum Dei (Coloss. II, 19); caput enim Christum esse Ecclesiae supra diximus (Coloss. I, 18). Et alibi habes quia de plenitudine ejus nos omnes accepimus (Joan. I, 16). Et ipse Dominus dixit: De meo accipiet, et annuntiabit vobis (Joan. XVI, 14). Et supra ait: Cognovi virtutem exisse de me (Luc. VIII, 46).

95. Similiter ut agnoscas unitatem, etiam de Spiritu dicitur: Quia qui seminat in Spiritu, de Spiritu metet vitam aeternam (Galat. VI, 8). Et Joannes ait: 0763C Ex hoc cognoscimus quia in nobis est, quoniam de Spiritu suo dedit nobis (I Joan. IV, 13). Et Angelus dicit: Quod ex ea nascetur, de Spiritu sancto est (Matth. I, 20). Et Dominus ait quia quod natum est de Spiritu, Spiritus est (Joan. III, 6).

96. Ergo sicut ex Patre legimus esse omnia, ita et ex Filio posse dici omnia, per quem omnia sunt: et ex Spiritu esse omnia, in quo omnia sunt, testimoniis edocemur.

97. Nunc consideremus utrum per Patrem esse aliquid docere possimus. Sed scriptum est: Paulus servus Christi per voluntatem Dei (I Cor. I, 1); et alibi: Unde jam non est servus, sed filius: si autem filius, et haeres per Deum (Galat. IV, 7); et alibi: Sicut resurrexit Christus a mortuis per gloriam Patris (Rom., 0763D VI, 4). Et alibi Deus Pater ad Filium dicit: Ecce proselyti venient ad te per me (Esai. LIV, 15).

98. Multa reperies alia, si quaeras per Patrem facta. Numquid ideo minor Pater, quia in Filio et ex Filio pleraque esse legimus: et per Patrem facta vel data plurima in Scripturis coelestibus reperimus?

99. Sed etiam per Spiritum similiter legimus facta pleraque, sicut habes: Nobis autem revelavit Deus per Spiritum suum (I Cor. II, 10); et alibi: Bonum 0764A depositum custodi per Spiritum sanctum (I Tim. I, 14); et ad Ephesios: Confortari per Spiritum ejus (Ephes. III, 16); et ad Corinthios: Alii enim datur per Spiritum sermo sapientiae (I Cor. XII, 8); et alibi: Si autem per Spiritum facta carnis mortificaveritis, vivetis (Rom. VIII, 13); et supra: Qui suscitavit Christum ex mortuis, vivificabit et mortalia corpora vestra per inhabitantem Spiritum ejus in vobis (Ibid., 11).

100. Sed fortasse dicat: Ostende mihi specialiter lectum, quia ex Filio omnia, vel ex Spiritu omnia. At ego refero, ut et illi mihi lectum esse ostendant quia per Patrem omnia. Sed cum haec vel Patri probaverimus, vel Filio, vel Spiritui sancto convenire, nec ullam ex hujusmodi syllabis nasci posse divinae distantiam potestatis; non est dubium quin 0764B per quem omnia, ex eo omnia: et ex quo omnia, per eum omnia: et in quo omnia, per cum 653 vel ex eo omnia esse intelligere debeamus. Omnis enim creatura et ex voluntate, et per operationem et in virtute est Trinitatis, sicut scriptum est: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26); et alibi: Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6).