Chapter II.

Since it has been proved that the Son is true God, and in that is not inferior to the Father, it is shown that by the word solus (alone) when used of the Father in the Scriptures, the Son is not excluded; nay, that this expression befits Him above all, and Him alone. The Trinity is alone, not amongst all, but above all. The Son alone does what the Father does, and alone has immortality. But we must not for this reason separate Him from the Father in our controversies. We may, however, understand that passage of the Incarnation. Lastly the Father is shut out from a share in the redemption of men by those who would have the Son to be separated from Him.

27. We have fully demonstrated by passages of Scripture, in the earlier books, that Christ is true, yea, very true God. Therefore if Christ, as it has been taught, is true God, let us enquire why they desire to separate the Son from the Father, when they read that the Father is the only true God.

28. If they say that the Father alone is true God, they cannot deny that God the Son alone is the Truth; for Christ is the Truth. Is the Truth then something inferior to Him that is true, seeing that according to the use of terms a man is called true from the word “truth,” as also wise from wisdom, just from justice? We do not deem it so between the Father and the Son. For there is nothing wanting to the Father, because the Father is full of truth; and the Son, because He is the Truth, is equal to Him that is true.

29. But that they may know, when they see the word “alone,” that the Son is in no wise to be separated from the Father, let them remember it was said by God in the Prophets: “I stretched forth the heavens alone.”886    Isa. xliv. 24. The Father certainly did not stretch them forth without the Son. For the Son Himself, Who is the Wisdom of God, says: “When He prepared the heavens I was present with Him.”887    Prov. viii. 27. And Paul declares that it was said of the Son: “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thy hands.”888    Heb. i. 10. Cf. also Ps. cii. 25. Whether therefore the Son made the heavens, as also the Apostle would have it understood, whilst He Himself certainly did not alone spread out the heavens without the Father; or as it stands in the Book of Proverbs: “The Lord in wisdom hath founded the earth, in understanding hath He prepared the heavens;”889    Prov. iii. 19. it is proved that neither the Father made the heavens alone without the Son, nor yet the Son without the Father. And yet He who spread out the heavens is said to be alone.

30. To show indeed how plainly we must understand the expression “alone” of the Son (although we may never believe that He did anything without the knowledge of the Father), we have here also another passage, where it is written: “Which alone spreadeth out the heavens, and walketh as it were on a pavement over the sea.”890    Job ix. 8. For the Gospel of the Lord has taught us that it was not the Father but the Son that walked upon the sea, when Peter asked Him, saying, “Lord, bid me come unto Thee.”891    S. Matt. xiv. 28. But even prophecy itself gives proof of this. For holy Job prophesied of the coming of the Lord; of Whom he said in truth that He would vanquish the great Leviathan,892    Job xli. 8. and it was done. For that dread Leviathan that is, the devil, He smote, and struck down, and laid low in the last times by the adorable Passion of His own Body.893    Isa. xxvii. 1.

31. The Son therefore is only and true God for this also is assigned to the Son as His sole right. For of no created being can it be accurately said that he is alone. How can he to whom fellowship in creation belongs be separated from the rest, as though he were alone? Thus man is seen to be a rational being amongst all earthly creatures, yet he is not the only rational being; for we know that the heavenly works of God also are rational, we confess that angels and archangels are rational beings. If then the angels are rational, man cannot be said to be the only rational being.

32. But they say that the sun can be said to be alone, because there is no second sun. But the sun himself has many things in common with the stars, for he travels across the heavens, he is of that ethereal and heavenly substance, he is a creature, and is reckoned amongst all the works of God. He serves God in union with all, blesses Him with all, praises Him with all.894    Ps. cxlviii. 3. Therefore he cannot accurately be said to be alone, for he is not set apart from the rest.

33. Wherefore since no created being can be compared with the Godhead of the Father, the Son, and the Holy Ghost, Which is alone, not amongst all, but over all (our declaration concerning the Spirit being meanwhile held back); as the Father is said to be the only true God, because He has nothing in common with others; so also is the Son alone the Image of the true God, He alone is the Hand of the Father, He alone is the Virtue and Wisdom of God.

34. Thus the Son alone does what the Father does; for it is written: “Whatsoever things I do, He doth.”895    S. John v. 19. And since the work of the Father and of the Son is one, it is well said of the Father and the Son, that God worked alone; wherefore also when we speak of the Creator, we own both the Father and the Son. For assuredly when Paul said, “Who served the creature more than the Creator,”896    Rom. i. 25. he neither denied the Father to be the Creator, from Whom are all these things, nor yet the Son, through Whom are all things.897    Rom. xi. 36.

35. And it does not seem out of agreement with this that it is written: “Who alone hath immortality.”898    1 Tim. vi. 16. For how could He not have immortality Who has life in Himself? He has it in His nature; He has it in His essential Being; and He has it not as a temporal grace, but owing to His eternal Godhead. He has it not by way of a gift as a servant, but by peculiar right of His Generation, as the co-eternal Son. He has it, too, as has the Father. “For as the Father hath life in Himself, so also hath He given to the Son to have life in Himself.”899    S. John v. 26. As He has it, it says, so He has given it. Thou hast learnt already how He gave it,900    De Fide, iv. 6. that thou mayest not think it to be a free gift of grace, when it is a secret of His generation. Since, then, there is no divergence of life between the Father and the Son, how can it be supposed that the Father alone has immortality, whilst the Son has it not?

36. Wherefore let them understand that in this passage the Son is not to be separated from the Father, Who is the only true God. For they cannot prove that the Son is not the only and true God, especially as here also it may be gathered, as I have said, that Christ too is true and only God; or the passage may at least be understood partly in reference to the Godhead of the Father and the Son, and partly to the Incarnation of Christ: for knowledge is not perfect unless it confesses Jesus Christ from eternity to be only-begotten God, true Son of God, and, according to the flesh, begotten of a Virgin. Which also this very Evangelist has taught us elsewhere, saying: “Every spirit that confesseth that Jesus Christ is come in the flesh, is of God.”901    1 John iv. 2.

37. Lastly, the whole of our passage teaches us that it is not improper in this verse to understand a reference to the sacrament of the Incarnation. For thus it is written: “Father, the hour is come, glorify Thy Son.”902    S. John xvii. 1. When, therefore, He states that the hour is come, and prays to be glorified, how can one suppose Him to have spoken but only in accordance with the assumption of our flesh? For the Godhead has no fixed moments of time, nor does eternal light stand in need of glorification. Therefore in the only true God, Who is the Father, we also understand the only true Son of God to be in accordance with the unity of the Godhead. And in the name of Jesus Christ, which He received when born of the Virgin, we acknowledge the sacrament of the Incarnation.

38. But if they wish to separate the Son, when they read that the Father is the only true God, I suppose that when they read of the Incarnation of the Son: “This is the stone which was set at naught of you builders, which is become the head of the corner;” and further: “There is none other name under heaven given among men, whereby we must be saved;”903    Acts iv. 11, 12. then they imagine the Father is to be cut off from the benefit of imparting salvation to us. But there is neither salvation without the Father, nor eternal life without the Son.

CAPUT II.

Cum probatum sit Filium esse verum Deum, nec in eo minorem Patre; ostenditur per vocem solus cum in Scripturis de Patre dicitur, non excludi Filium; quin immo hanc ei vocem prae cunctis et soli ipsi convenire. Trinitatem non inter omnia, sed super omnia solam esse: Filium vero solum facere, quae facit Pater, ac solum habere immortalitatem; nec proinde in verbis controversis eum a Patre separandum; licere tamen eum locum intelligere de incarnatione: ab illis demum Patrem ab hominum redemptione secludi, qui ab hoc Filium sejunctum volunt.

0654D

28. Verum copiose jam verum Deum Christum in superioribus libris Scripturarum 556 lectionibus approbavimus. Ergo si Christus, ut edoctum est, 0655A Deus verus est, quaeramus qua ratione, cum solum verum Deum Patrem legant, a Patre Filium cupiunt separare.

29. Si dicunt quia verus Deus solus Pater est, negare non possunt quia et Filius solus Deus veritas est, quia Christus veritas est. Numquid veritas vero minor est, cum secundum appellationem nominum verus plerumque a veritate dicatur, sicut sapiens a sapientia, justus a justitia? Hoc nos inter Patrem non sentimus et Filium, quia et Patri nihil deest, quia Pater est verax: et Filius quia veritas est, aequalis est vero.

30. Ut sciant autem, cum solum legunt, nequaquam esse a Patre Filium separandum, meminerint in prophetis a Deo dictum: Ego extendi coelum solus0655B (Esai. XLIV, 24). Et utique non extendit sine Filio Pater. Ipse enim Filius qui sapientia Dei est, dicit: Quando parabat coelum, cum ipso aderam (Prov. VIII, 27). Et Paulus de Filio dictum esse confirmat: Initio terram tu fundasti, Domine, et opera manuum tuarum sunt coeli (Hebr. I, 10). Sive ergo Filius coelum fecit, sicut et Apostolus voluit intelligi, et ipse utique non sine Patre coelum solus extendit, sive, ut Proverbiis habes, Deus in sapientia fundavit terram, paravit autem coelos in intellectu (Prov. III, 19), ostenditur quia nec Pater solus sine Filio coelos fecit, nec sine Patre Filius; et tamen qui coelum extendit, solus dicitur.

31. Quam vero id et de Filio aperte intelligendum sit, quod solus appelletur, etsi numquam, 0655C inscio Patre, aliquid fecisse credatur; etiam alibi habes, ubi scriptum est: Extendens coelum solus, et ambulans quasi in pavimento super mare (Job. IX, 8). Namque Evangelium Domini docuit nos, quod in mari non Pater, sed Filius ambulavit, quando Petrus rogavit eum dicens: Domine, jube me venire ad te (Matth. XIV, 28). Sed etiam prophetia ipsa documento est; sanctus enim Job adventum Domini prophetabat, (Job. III, 8), de quo vere dixit quia magnum cetum erat debellaturus, et factum est: nam feralem illum cetum, diabolum scilicet, ultimis temporibus venerabili corporis sui passione postratum perculit et afflixit (Esa. XXVII, 1).

32. Est ergo solus et verus Deus Filius; haec enim et Filio praerogativa defertur. De nullo namque 0655D qui creatus est, proprie dici potest, quia solus est. Nam cui inest communitas creaturae, quemadmodum quasi solus potest a caeteris separari? Itaque homo rationabilis videtur inter omnia terrena animantia, sed tamen non est solus rationabilis; scimus enim rationabilia esse et coelestia opera Dei, angelos et archangelos rationabiles confitemur. Si ergo angeli rationabiles, non utique solus rationabilis homo dicitur.

0656A 33. Sed dicunt solum dici posse solem; quia sol alter non est. At et ipse sol habet communia multa cum stellis, quod percurrit coelum (Gen. I, 14), 557 quod aethereae illius coelestisque substantiae est, quod creatura est, quod inter omnia Dei opera computatur, quod cum omnibus Deo servit, cum omnibus benedicit Deum, cum omnibus laudat. Non ergo solus proprie dicitur, quia nec a caeteris separatur (Psal. CXLVIII, 3).

34. Itaque cum Patris et Filii Spiritusque sancti divinitati, quae sola non inter omnia, sed super omnia est, nulla possit creatura conferri, ut de Spiritu interim assertio reservetur: sicut Pater dicitur solus Deus verus, cui nihil sit commune cum caeteris; ita etiam solus est Filius imago veri Dei, solus 0656B dextera Patris, solus virtus Dei atque sapientia.

35. Solus ergo Filius facit sicut et Pater, quia scriptum est: Quaecumque facio, ipse facit (Joan. V, 16). Cum enim unum opus sit Patris et Filii, bene de Patre et Filio dicitur quia Deus solus operatus est; unde etiam cum creatorem dicimus, et Patrem et Filium confitemur. Nam utique cum Paulus diceret: Qui servierunt creaturae potius quam Creatori (Rom. I, 25); nec Patrem creatorem negavit, ex quo omnia haec; nec Filium, per quem omnia.

36. A quo alienum utique non videtur, quia scriptum est: Qui solus habet immortalitatem (I Tim. VI, 16). Quomodo enim immortalitatem non habet, qui vitam habet in semetipso? Habet utique in natura, habet in substantia; et habet non per 0656C gratiam temporalem, sed per sempiternam divinitatem: habet non ex dono quasi servus, sed ex generationis proprietate quasi Filius coaeternus; et habet sicut Pater: Sicut enim Pater habet vitam in semetipso, ita et Filio dedit vitam habere in semetipso (Joan. V, 16); sicut habet, inquit, sic dedit. Didicisti supra (Lib. IV, cap. 6), quemadmodum dederit; ne putares esse gratiae largitatem, ubi generationis arcanum est. Cum ergo inter Patrem et Filium vitae nulla distantia sit, quemadmodum quod immortalitatem solus habeat Pater, Filius non habeat, aestimari potest?

37. Unde intelligant nec hoc loco a solo vero Deo Patre Filium separandum; quia probare non possunt quod solus et verus Deus Filius non sit: cum praesertim 0656D et hic aut subaudiatur, ut diximus, et Christum verum solum Deum esse: aut certe aliud ad divinitatem Patris et Filii, aliud ad incarnationem Christi relatum intelligendum sit; quia non est perfecta cognitio, nisi quae et secundum aeternitatem unigenitum Deum verum Dei Filium Jesum Christum, et secundum carnem generatum ex Virgine confitetur. Quod alibi hic ipse Evangelista nos docuit dicens: Omnis spiritus qui confitetur Jesum Christum0657Ain carne venisse, de Deo est (I Joan. IV, 2).

38. Denique quam non alienum sit etiam incarnationis hoc loco intelligere sacramentum, docet nos ipsius series lectionis; sic enim habes: Pater, venit hora, clarifica Filium tuum (Joan. XVII, 1). Utique cum et horam venisse commemoret, et clarificari petat, quomodo nisi secundum carnis assumptionem locutum eum convenit aestimari? Nam nec ulla sibi temporum praescripta momenta divinitas habet, nec clarificatione indiget lumen aeternum. Ergo in solo vero Deo Patre et Filium Dei solum verum secundum 558 divinitatis intelligimus unitatem, et in Jesu Christi nomine, quod ex Virgine natus accepit, incarnationis agnoscimus sacramentum.

0657B 39. Quod si cum solum verum Deum Patrem legunt, Filium cupiunt separare; ergo cum de Filii incarnatione legunt: Hic est lapis qui reprobatus est a vobis aedificantibus, qui factus est in caput anguli; et infra: Non est aliud nomen sub coelo datum hominibus, in quo oporteatnos salvos fieri (Act. IV, 11, 12), Patrem existimant ab impertiendae nobis salutis beneficio separandum. At neque sine Patre salus, neque vita aeterna sine Filio.