Chapter IV.

We are told that Christ was only “made” so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil’s testimony is truer than the Arians’ arguments. The discussion concludes with an explanation of the reason why the title of “mighty” is given to the Son of Man.

26. It is now sufficiently made plain that the Father is not God in solitude, without the Son, and that the Son cannot be thought of as God alone, without the Father, for it is in respect of His flesh490    Phil. ii. 7; Gal. iv. 4; S. John i. 1, 2, cpd. with 14.    Cf. Aristotle, Eth. Nic. I. viii. 15. that we read that the Son of God was “made,” not in respect of His generation from God the Father.

27. Indeed, in what sense He was “made” He has declared by the mouth of the holy patriarch, saying: “For My soul is filled with sorrow to overflowing, and My life hath drawn near unto hell. I have been counted with them that go down into the pit; I have been made as a man free, without help, amongst the dead.”491    Ps. lxxxviii. 4. See the R.V.    Cf. Aristotle, Eth. Nic. I. viii. 15. Here, then, we read: “I have been made as a man,” not “I have been made as God;” and again: “My soul overfloweth with sorrows.” “My soul,” mark you, not “My Godhead.” He was “made” in so far as that was concerned wherein He was due to hell,492    “Due” by His own and the Father’s Will. Some reference also, perhaps, to the preaching to the spirits in Hades, a necessary part of our Lord’s work and ministry. 1 Pet. iii. 19.    1 Pet. ii. 7, from Isa. xxviii. 16. wherein He was reckoned with others, for the Godhead admits of no likeness which may be ground for classing it with others. Yet mark how the majesty of Godhead shows itself in Christ, even in that flesh which was appointed to death. Although He was “made” as a man, and “made” as flesh, yet He was made free amongst the dead, “free, without help.”

28. But how can the Son say here that He was without help, when it has already been said: “I have laid help upon One that is mighty”?493    Ps. lxxxix. 20. See ch. ii. p. 243.    1 Cor. x. 4. Distinguish here also the two natures present. The flesh hath need of help, the Godhead hath no need. He is free, then, because the chains of death had no hold upon Him. He was not made prisoner by the powers of darkness, it is He Who exerted power amongst them.494    1 Pet. iii. 19; Acts ii. 24.    S. Mark ii. 11. He is “without help,” because He Himself, the Lord, hath by no office of messenger or ambassador, but by His own might, saved His people. How could He, Who raised others to life, require any help in order to raise His own body?

29. And though men also have raised the dead, still they did this not of their own power, but in the Name of Christ. To ask is one thing, to command is another; to obtain is different from bestowing.

30. Elijah, then, raised the dead, but he prayed—he did not command.495    1 Kings xvii. 20 ff.    Ps. cxlv. 8. Elisha raised one to life after laying himself upon the dead body, in accordance with its posture;496    2 Kings iv. 34.    S. Matt. xi. 5. and, again, the very contact of Elisha’s corpse gave life to the dead, that the prophet might foreshow the coming of Him, Who, being sent in the likeness of sinful flesh,497    Rom. viii. 3. Note “in the likeness of sinful flesh,” not “in sinful flesh.” Cf. Phil. ii. 7; for the miracle referred to, see 2 Kings xiii. 21.    S. Mark vi. 56. should, even after His burial, raise the dead to life.

31. Peter, again, when he healed Aeneas, said: “In the Name of Jesus of Nazareth, rise and walk.”498    Acts iii. 6; ix. 34.    Isa. liii. 5. Not in his own name, but in the Name of Christ. But “rise” is a command; on the other hand, it is an instance of confidence in one’s right,499    See S. Mark xvi. 17, 18.    S. Luke v. 20. not an arrogant claim to power, and the authority of the command stood in the effective influence of the Name, not in its own might. What answer, then, make the Arians? Peter commands in the Name of Christ,—this on the one hand: on the other, they will have it that the Son of God did not command, but requested.

32. We read, they objected, of His uttering a prayer.500    S. John xi. 41.    Isa. liii. 5. But take note of the difference. He prays as Son of Man, He commands as Son of God. Will you not ascribe unto the Son of God what even the devil has ascribed? Will you accuse yourselves of greater wickedness than Satan’s? The devil saith: “If Thou be the Son of God, command this stone that it become bread.”501    S. Luke iv. 3.    S. Luke xxii. 32. Satan saith “command,” you say “entreat.” The devil believes that, at the word of God’s Son, the nature of an elementary substance may be exchanged for that of a composite one; you think that, unless the Son of God prefers a request, even His Will cannot be done. Again, the devil thinks that the Son of God is to be esteemed from His power,502    Rom. i. 4.    S. Matt. xvi. 18. you that He is to be esteemed from His infirmity. The devil’s temptations are more tolerable than the Arians’ disputings.

33. Let us not, then, be troubled if we find the Son of Man entitled “mighty” in one place, and yet in another, that the Lord of glory was crucified.503    1 Cor. ii. 8.    i.e. we are not to suppose that in S. John v. 19 Jesus refers to any sort of physical impossibility, to any external restraint or limitation. What might is greater than sovereignty over the powers of heaven? But this was in the hands of Him Who ruled over thrones, principalities, angels; for, although He was amongst the wild beasts, as it is written, yet angels ministered to Him, that you may perceive the difference between what is proper to the Incarnation, and what is proper to Sovereignty. So far as His flesh is concerned, then, He endures the assault of wild beasts; in regard of His Godhead,504    S. Mark i. 13. Cf. Eph. i. 21.    S. John xiii. 13. He is adored by angels.

34. We have learnt, then, that He was made man, and that His being made must be referred to His manhood. Furthermore, in another passage of Scripture, you may read: “Who was made for Him of the seed of David,”505    Rom. i. 3.    S. John xv. 14, 15. that is to say, in respect of the flesh He was “made” of the seed of David, but He was God begotten of God before the worlds.

CAPUT IV.

Christum non nisi secundum carnem factum narrari; 0594Dquippe qui ut homines redimeret, non eguerit adjutorio, 0595Asicut nec ut se resuscitaret; cum aliis ut mortuos resuscitarent, oratione opus fuerit. Etsi autem ipse oraverit, hoc referendum ad humanitatem: divinitatem vero ex eo quod imperaverit, aestimandam; in quo diabolus Arianis anteponitur. Tum exposito cur Filius hominis potens dicatur, argumenti ponitur conclusio.

26. [Alias, cap. III.] Satis ergo claret et solum Deum non esse Patrem sine Filio, et solum Deum non intelligi Filium sine Patre; quia secundum carnem factus legitur Dei Filius, non secundum divinam generationem.

27. In quo autem factus sit, per os sancti patriarchae locutus asseruit, dicens: Quia repleta est malis 0595Banima mea, et vita mea inferno appropinquavit. Aestimatus sum cum descendentibus in lacum: factus sicut homo sine adjutorio inter mortuos liber (Psal. LXXXVII, 4 et seq.). Et hic sicut homo, inquit, non sicut Deus, factus sum. Et repleta est malis anima mea: anima utique, non divinitas. Factus est 502 in eo, in quo erat infernis debitus: factus est in eo, in quo cum aliis aestimatus est; divinitas enim similitudinem collationis abjurat. Et tamen in ipsa carne morti obnoxia majestatem adverte divinitatis in Christo. Et si factus est sicut homo, et sicut caro factus est; factus est tamen inter mortuos liber, et liber sine adjutorio.

28. Sed quomodo hic sine adjutorio fuisse se Filius dicit, cum supra (cap. 2) dictum sit: Posui adjutorium 0595Csuper potentem (Psal. LXXXVIII, 20)? Ergo et hic distingue naturas. Adjutorium caro habet, divinitas non habet. Liber igitur est, quia mortis vincula nescivit; non captus ab inferis, sed qui operatus sit in infernis: sine adjutorio est, quia neque per nuntium, neque per legatum, sed ipse per se Dominus salvum fecit populum suum. Quomodo enim potuit adjutorium sui corporis quaerere suscitandi, qui alios suscitavit?

29. Ac licet homines quoque suscitaverint mortuos; non in sua tamen virtute fecerunt, sed in Christi nomine. Aliud est rogare, aliud imperare: aliud mereri, aliud donare.

30. Elias ergo suscitavit, sed oravit, non imperavit (III Reg. XVII, 21, 22). Elisaeus suscitavit configuratus 0595D mortuo: suscitavit etiam ipsius mortui corporis tactus; ut esset typus venturum eum qui missus in similitudinem carnis peccati, etiam sepultus mortuos suscitaret (IV Reg. XIII et XIV).

31. Petrus quoque, cum Aeneam curaret, ait: In nomine Jesu Nazareni surge et ambula (Act. II, 6): non in suo ait, sed in Christi nomine. Surge autem verbum est imperantis: sed fiducia de merito est, non praesumptio de potestate; et de nominis operatione, non de sua virtute praeceptionis auctoritas. 0596A Quid igitur Ariani dicunt? In nomine Christi et Petrus imperat, et illi nolunt imperasse Dei Filium, sed rogasse.

32. Sed lectum est quia rogavit. Disce distantiam. Rogat quasi filius hominis, imperat quasi Dei Filius. Annon defertis hoc Dei Filio, quod etiam diabolus detulit, et vos majore sacrilegio derogatis? Ille dicit: Si Filius Dei es, dic lapidi huic ut fiat panis (Luc. IV, 3). Ille dicit, impera: vos dicitis, obsecra. Ille credit quod, jubente Dei Filio, elementorum rerumque natura in adversum vertatur: vos creditis quod nisi roget Dei Filius, nec voluntas ipsius impleatur. Et diabolus de potestate aestimandum putat Dei Filium, vos de infirmitate. Tolerabiliora sunt tentamenta diaboli, quam argumenta Arii.

0596B 33. Nec moveat quia potentem Filium dixit hominis, cum Dominum majestatis legeris crucifixum (I Cor. II, 2). Quae autem major potentia, quam supra coelestes potestates habere dominatum (Ephes. I, 21)? Habebat autem qui Thronis, Dominationibus, Angelis imperabat. Nam etsi erat inter bestias, sicut scriptum est (Marc. I, 13), tamen angeli ministrabant ei; ut agnoscas aliud incarnationis esse, aliud potestatis. Secundum carnem itaque tentatur a bestiis, secundum dignitatem ab angelis adoratur.

503 34. Didicimus igitur factum esse hominem et ad hominem hoc esse referendum. Denique et alibi habes: Qui factus est ei ex semine David (Rom. I, 3), secundum carnem utique ex semine David factus 0596C est: Deus autem ante saecula ex Deo natus est.