Against Praxeas.

 Chapter I.—Satan’s Wiles Against the Truth. How They Take the Form of the Praxean Heresy. Account of the Publication of This Heresy.

 Chapter II.—The Catholic Doctrine of the Trinity and Unity, Sometimes Called the Divine Economy, or Dispensation of the Personal Relations of the Godh

 Chapter III.—Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions.

 Chapter IV.—The Unity of the Godhead and the Supremacy and Sole Government of the Divine Being. The Monarchy Not at All Impaired by the Catholic Doctr

 Chapter V.—The Evolution of the Son or Word of God from the Father by a Divine Procession. Illustrated by the Operation of the Human Thought and Consc

 Chapter VI.—The Word of God is Also the Wisdom of God. The Going Forth of Wisdom to Create the Universe, According to the Divine Plan.

 Chapter VII.—The Son by Being Designated Word and Wisdom, (According to the Imperfection of Human Thought and Language) Liable to Be Deemed a Mere Att

 Chapter VIII.—Though the Son or Word of God Emanates from the Father, He is Not, Like the Emanations of Valentinus, Separable from the Father.  Nor is

 Chapter IX.—The Catholic Rule of Faith Expounded in Some of Its Points.  Especially in the Unconfused Distinction of the Several Persons of the Blesse

 Chapter X.—The Very Names of Father and Son Prove the Personal Distinction of the Two. They Cannot Possibly Be Identical, Nor is Their Identity Necess

 Chapter XI.—The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity. Many Scriptures Quoted in Proof

 Chapter XII.—Other Quotations from Holy Scripture Adduced in Proof of the Plurality of Persons in the Godhead.

 Chapter XIII.—The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polyth

 Chapter XIV.—The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their

 Chapter XV.—New Testament Passages Quoted. They Attest the Same Truth of the Son’s Visibility Contrasted with the Father’s Invisibility.

 Chapter XVI.—Early Manifestations of the Son of God, as Recorded in the Old Testament Rehearsals of His Subsequent Incarnation.

 Chapter XVII.—Sundry August Titles, Descriptive of Deity, Applied to the Son, Not, as Praxeas Would Have It, Only to the Father.

 Chapter XVIII.—The Designation of the One God in the Prophetic Scriptures. Intended as a Protest Against Heathen Idolatry, It Does Not Preclude the Co

 Chapter XIX.—The Son in Union with the Father in the Creation of All Things. This Union of the Two in Co-Operation is Not Opposed to the True Unity of

 Chapter XX.—The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian.

 Chapter XXI.—In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John’s Gospel, that the Father and Son are Constantly Sp

 Chapter XXII.—Sundry Passages of St. John Quoted, to Show the Distinction Between the Father and the Son. Even Praxeas’ Classic Text—I and My Father a

 Chapter XXIII.—More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas’ Taunt of Worshipping Two Gods Repudiate

 Chapter XXIV.—On St. Philip’s Conversation with Christ. He that Hath Seen Me, Hath Seen the Father. This Text Explained in an Anti-Praxean Sense.

 Chapter XXV.—The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as

 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 t

 Chapter XXVII.—The Distinction of the Father and the Son, Thus Established, He Now Proves the Distinction of the Two Natures, Which Were, Without Conf

 Chapter XXVIII.—Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of J

 Chapter XXIX.—It Was Christ that Died.  The Father is Incapable of Suffering Either Solely or with Another. Blasphemous Conclusions Spring from Praxea

 Chapter XXX.—How the Son Was Forsaken by the Father Upon the Cross. The True Meaning Thereof Fatal to Praxeas. So Too, the Resurrection of Christ, His

 Chapter XXXI.—Retrograde Character of the Heresy of Praxeas. The Doctrine of the Blessed Trinity Constitutes the Great Difference Between Judaism and

Chapter XXIX.—It Was Christ that Died.  The Father is Incapable of Suffering Either Solely or with Another. Blasphemous Conclusions Spring from Praxeas’ Premises.

Silence! Silence on such blasphemy. Let us be content with saying that Christ died, the Son of the Father; and let this suffice, because the Scriptures have told us so much. For even the apostle, to his declaration—which he makes not without feeling the weight of it—that “Christ died,” immediately adds, “according to the Scriptures,”408    1 Cor. xv. 3. in order that he may alleviate the harshness of the statement by the authority of the Scriptures, and so remove offence from the reader. Now, although when two substances are alleged to be in Christ—namely, the divine and the human—it plainly follows that the divine nature is immortal, and that which is human is mortal, it is manifest in what sense he declares “Christ died”—even in the sense in which He was flesh and Man and the Son of Man, not as being the Spirit and the Word and the Son of God. In short, since he says that it was Christ (that is, the Anointed One) that died, he shows us that that which died was the nature which was anointed; in a word, the flesh. Very well, say you; since we on our side affirm our doctrine in precisely the same terms which you use on your side respecting the Son, we are not guilty of blasphemy against the Lord God, for we do not maintain that He died after the divine nature, but only after the human. Nay, but you do blaspheme; because you allege not only that the Father died, but that He died the death of the cross. For “cursed are they which are hanged on a tree,”409    Gal. iii. 13.—a curse which, after the law, is compatible to the Son (inasmuch as “Christ has been made a curse for us,”410    Same ver. but certainly not the Father); since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father. But when we assert that Christ was crucified, we do not malign Him with a curse; we only re-affirm411    Referimus: or, “Recite and record.” the curse pronounced by the law:412    Deut. xxi. 23. nor indeed did the apostle utter blasphemy when he said the same thing as we.413    Gal. iii. 13. Besides, as there is no blasphemy in predicating of the subject that which is fairly applicable to it; so, on the other hand, it is blasphemy when that is alleged concerning the subject which is unsuitable to it. On this principle, too, the Father was not associated in suffering with the Son. The heretics, indeed, fearing to incur direct blasphemy against the Father, hope to diminish it by this expedient:  they grant us so far that the Father and the Son are Two; adding that, since it is the Son indeed who suffers, the Father is only His fellow-sufferer.414    [This passage convinces Lardner that Praxeas was not a Patripassian. Credib. Vol. VIII. p. 607.] But how absurd are they even in this conceit! For what is the meaning of “fellow-suffering,” but the endurance of suffering along with another? Now if the Father is incapable of suffering, He. is incapable of suffering in company with another; otherwise, if He can suffer with another, He is of course capable of suffering. You, in fact, yield Him nothing by this subterfuge of your fears. You are afraid to say that He is capable of suffering whom you make to be capable of fellow-suffering. Then, again, the Father is as incapable of fellow-suffering as the Son even is of suffering under the conditions of His existence as God. Well, but how could the Son suffer, if the Father did not suffer with Him? My answer is, The Father is separate from the Son, though not from Him as God. For even if a river be soiled with mire and mud, although it flows from the fountain identical in nature with it, and is not separated from the fountain, yet the injury which affects the stream reaches not to the fountain; and although it is the water of the fountain which suffers down the stream, still, since it is not affected at the fountain, but only in the river, the fountain suffers nothing, but only the river which issues from the fountain. So likewise the Spirit of God,415    That is, the divine nature in general in this place. whatever suffering it might be capable of in the Son, yet, inasmuch as it could not suffer in the Father, the fountain of the Godhead, but only in the Son, it evidently could not have suffered,416    That which was open to it to suffer in the Son. as the Father. But it is enough for me that the Spirit of God suffered nothing as the Spirit of God,417    Suo nomine. since all that It suffered It suffered in the Son. It was quite another matter for the Father to suffer with the Son in the flesh. This likewise has been treated by us. Nor will any one deny this, since even we are ourselves unable to suffer for God, unless the Spirit of God be in us, who also utters by our instrumentality418    De nobis. whatever pertains to our own conduct and suffering; not, however, that He Himself suffers in our suffering, only He bestows on us the power and capacity of suffering.

CAPUT XXIX.

0193D

Obmutescat, obmutescat ista blasphemia, sufficiat Christum Filium Dei mortuum dici; et hoc quia ita 0194A scriptum est. Nam et Apostolus, non sine onere pronuntians Christum mortuum, adjecit, secundum Scripturas; ut duritiam pronuntiationis Scripturarum auctoritate molliret, et scandalum auditori everteret Quanquam cum duae substantiae censeantur in Christo Jesu, divina et humana, constet autem immortalem esse divinam, sicut mortalem quae humana sit, apparet, quatenus eum mortuum dicat, id est, qua carnem et hominem et filium hominis, non qua spiritum et Sermonem et Dei Filium. Dicendo denique, Christus mortuus est, id est unctus, id quod unctum est, mortuum ostendit, id est carnem. Ergo, inquis, et nos eadem ratione Patrem mortuum dicentes qua vos Filium, non blasphemamus in Dominum Deum: non enim ex divina, sed ex humana 0194B substantia mortuum dicimus. Atquin blasphematis non tantum quia mortuum dicitis Patrem, sed et quia crucifixum. Maledictione enim crucifixi, quae ex lege in Filium competit (quia Christus pro nobis maledictio factus est, non Pater), Christum in Patrem convertentes, in Patrem blasphematis. Nos autem dicentes Christum crucifixum, non maledicimus illum, sed maledictum legis referimus; quia nec Apostolus hoc dicens blasphemavit. Sicut autem, de quo quid capit dici, sine blasphemia dicitur; ita quod non capit, blasphemia est si dicatur. Ergo nec compassus est Pater Filio; sic enim directam blasphemiam in Patrem veriti, diminui eam hoc modo sperant, concedentes jam Patrem et Filium duos esse; si Filius quidem patitur, Pater vero compatitur. Stulti et 0194C in hoc. Quid est enim compati, quam cum alio pati? Porro, si impassibilis Pater, utique et incompassibilis. Aut si compassibilis, utique passibilis. Nihil ei vel hoc timore tuo praestas. Times dicere passibilem, quem dicis compassibilem. Tam autem incompassibilis Pater est, quam impassibilis etiam Filius ex ea conditione qua Deus est. Sed quomodo Filius passus est, si non compassus est et Pater? Separabatur a Filio, non a Deo. Nam et fluvius si aliqua turbulentia contaminatur, quanquam una substantia de fonte decurrat, nec secernatur a fonte, tamen fluvii injuria non pertinebit ad fontem. Et licet aqua fontis sit quae patiatur in fluvio; dum non in fonte patitur, sed in fluvio, non fons patitur, sed fluvius qui ex fonte est. Ita, et si spiritus Dei 0194D quid pati posset in Filio, quia tamen non in Patre pateretur, sed in Filio, Pater passus non videretur. Sed sufficit nihil spiritum Dei passum suo nomine; quia si quid passus est, in Filio quidem passus est, 0195A in quo erat et Pater, cum Filius pateretur in carne; quia hoc retractatum . Nec quisquam negabit, quando et nos pati pro Deo non possumus, nisi spiritus Dei sit in nobis qui et loquitur de nobis quae sunt confessionis; non ipse tamen patiens, sed pati posse praestans.