Chapter 8.—The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father.

15. As for that which the apostle says, “And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him:” either the text has been so turned, lest any one should think that the “fashion”59    Habitum of Christ, which He took according to the human creature, was to be transformed hereafter into the Divinity, or (to express it more precisely) the Godhead itself, who is not a creature, but is the unity of the Trinity,—a nature incorporeal, and unchangeable, and consubstantial, and co-eternal with itself; or if any one contends, as some have thought, that the text, “Then shall the Son also Himself be subject unto Him that put all things under Him,” is so turned in order that one may believe that very “subjection” to be a change and conversion hereafter of the creature into the substance or essence itself of the Creator, that is, that that which had been the substance of a creature shall become the substance of the Creator;—such an one at any rate admits this, of which in truth there is no possible doubt, that this had not yet taken place, when the Lord said, “My Father is greater than I.” For He said this not only before He ascended into heaven, but also before He had suffered, and had risen from the dead. But they who think that the human nature in Him is to be changed and converted into the substance of the Godhead, and that it was so said, “Then shall the Son also Himself be subject unto Him that put all things under Him,”—as if to say, Then also the Son of man Himself, and the human nature taken by the Word of God, shall be changed into the nature of Him who put all things under Him,—must also think that this will then take place, when, after the day of judgment, “He shall have delivered up the kingdom to God, even the Father.” And hence even still, according to this opinion, the Father is greater than that form of a servant which was taken of the Virgin. But if some affirm even further, that the man Christ Jesus has already been changed into the substance of God, at least they cannot deny that the human nature still remained, when He said before His passion, “For my Father is greater than I;” whence there is no question that it was said in this sense, that the Father is greater than the form of a servant, to whom in the form of God the Son is equal. Nor let any one, hearing what the apostle says, “But when He saith all things are put under Him, it is manifest that He is excepted which did put all things under Him,”60    1 Cor. xv. 28, 24, 27 think the words, that He hath put all things under the Son, to be so understood of the Father, as that He should not think that the Son Himself put all things under Himself. For this the apostle plainly declares, when he says to the Philippians, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue61    Subjicere all things unto Himself.”62    Phil. iii. 20, 21 For the working of the Father and of the Son is indivisible. Otherwise, neither hath the Father Himself put all things under Himself, but the Son hath put all things under Him, who delivers the kingdom to Him, and puts down all rule and all authority and power. For these words are spoken of the Son: “When He shall have delivered up,” says the apostle, “the kingdom to God, even the Father; when He shall have put down63    Evacuaverit all rule, and all authority, and all power.” For the same that puts down, also makes subject.

16. Neither may we think that Christ shall so give up the kingdom to God, even the Father, as that He shall take it away from Himself. For some vain talkers have thought even this. For when it is said, “He shall have delivered up the kingdom to God, even the Father,” He Himself is not excluded; because He is one God together with the Father. But that word “until” deceives those who are careless readers of the divine Scriptures, but eager for controversies. For the text continues, “For He must reign, until He hath put all enemies under His feet;”64    1 Cor. xv. 24, 25 as though, when He had so put them, He would no more reign. Neither do they perceive that this is said in the same way as that other text, “His heart is established: He shall not be afraid, until He see His desire upon His enemies.”65    Ps. cxii. 8 For He will not then be afraid when He has seen it. What then means, “When He shall have delivered up the kingdom to God, even the Father,” as though God and the Father has not the kingdom now? But because He is hereafter to bring all the just, over whom now, living by faith, the Mediator between God and men, the man Christ Jesus, reigns, to that sight which the same apostle calls “face to face;”66    1 Cor. xiii. 12 therefore the words, “When He shall have delivered up the kingdom to God, even the Father,” are as much as to say, When He shall have brought believers to the contemplation of God, even the Father. For He says, “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.”67    Matt. xi. 27 The Father will then be revealed by the Son, “when He shall have put down all rule, and all authority, and all power;” that is, in such wise that there shall be no more need of any economy of similitudes, by means of angelic rulers, and authorities, and powers. Of whom that is not unfitly understood, which is said in the Song of Songs to the bride, “We will make thee borders68    Similitudines of gold, with studs of silver, while the King sitteth at His table;”69    In recubituCant. i. 11; see LXX. that is, as long as Christ is in His secret place: since “your life is hid with Christ in God; when Christ, who is our70    Vestra life, shall appear, then shall ye also appear with Him in glory.”71    Col. iii. 3, 4 Before which time, “we see now through a glass, in an enigma,” that is, in similitudes, “but then face to face.”72    1 Cor. xiii. 12

17. For this contemplation is held forth to us as the end of all actions, and the everlasting fullness of joy. For “we are the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”73    1 John iii. 2 For that which He said to His servant Moses, “I am that I am; thus shalt thou say to the children of Israel, I Am hath sent me to you;”74    Ex. iii 14 this it is which we shall contemplate when we shall live in eternity. For so it is said, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”75    John xvii. 3 This shall be when the Lord shall have come, and “shall have brought to light the hidden things of darkness;”76    1 Cor. iv. 5 when the darkness of this present mortality and corruption shall have passed away. Then will be our morning, which is spoken of in the Psalm, “In the morning will I direct my prayer unto Thee, and will contemplate Thee.”77    Ps. v. 5 Of this contemplation I understand it to be said, “When He shall have delivered up the kingdom to God, even the Father;” that is, when He shall have brought the just, over whom now, living by faith, the Mediator between God and man, the man Christ Jesus, reigns, to the contemplation of God, even the Father. If herein I am foolish, let him who knows better correct me; to me at least the case seems as I have said.78    [The common explanation is better, which regards the “kingdom” that is to be delivered up, to be the mediatorial commission. When Christ shall have finished his work of redeeming men, he no longer discharges the office of a mediator. It seems incongruous to denominate the beatific vision of God by the redeemed, a surrender of a kingdom. In I. x. 21, Augustin says that when the Redeemer brings the redeemed from faith to sight, “He is said to ‘deliver up the kingdom to God, even the Father.’ ”—W.G.T.S.] For we shall not seek anything else, when we shall have come to the contemplation of Him. But that contemplation is not yet, so long as our joy is in hope. For “hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it,”79    Rom. viii. 24, 25viz. “as long as the King sitteth at His table.”80    Cant. i. 12 Then will take place that which is written, “In Thy presence is fullness of joy.”81    Ps. xvi. 11 Nothing more than that joy will be required; because there will be nothing more than can be required. For the Father will be manifested to us, and that will suffice for us. And this much Philip had well understood, so that he said to the Lord, “Show us the Father, and it sufficeth us.” But he had not yet understood that he himself was able to say this very same thing in this way also: Lord, show Thyself to us, and it sufficeth us. For, that he might understand this, the Lord replied to him, “Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father.” But because He intended him, before he could see this, to live by faith, He went on to say, “Believest thou not that I am in the Father, and the Father in me?”82    John xiv. 8, 10 For “while we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight.”83    2 Cor. v. 6, 7 For contemplation is the recompense of faith, for which recompense our hearts are purified by faith; as it is written, “Purifying their hearts by faith.”84    Acts xv. 9 And that our hearts are to be purified for this contemplation, is proved above all by this text, “Blessed are the pure in heart, for they shall see God.”85    Matt. v. 8 And that this is life eternal, God says in the Psalm, “With long life will I satisfy him, and show him my salvation.”86    Ps. xci. 16 Whether, therefore, we hear, Show us the Son; or whether we hear, Show us the Father; it is even all one, since neither can be manifested without the other. For they are one, as He also Himself says, “My Father and I are one.”87    John x. 30 Finally, on account of this very indivisibility, it suffices that sometimes the Father alone, or the Son alone, should be named, as hereafter to fill us with the joy of His countenance.

18. Neither is the Spirit of either thence excluded, that is, the Spirit of the Father and of the Son; which Holy Spirit is specially called “the Spirit of truth, whom the world cannot receive.”88    John xiv. 17 For to have the fruition of God the Trinity, after whose image we are made, is indeed the fullness of our joy, than which there is no greater. On this account the Holy Spirit is sometimes spoken of as if He alone sufficed to our blessedness: and He does alone so suffice, because He cannot be divided from the Father and the Son; as the Father alone is sufficient, because He cannot be divided from the Son and the Holy Spirit; and the Son alone is sufficient because He cannot be divided from the Father and the Holy Spirit. For what does He mean by saying, “If ye love me, keep my commandments; and I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth, whom the world cannot receive,”89    John xiv. 15–17 that is, the lovers of the world? For “the natural man receiveth not the things of the Spirit of God.”90    1 Cor. ii. 14 But it may perhaps seem, further, as if the words, “And I will pray the Father, and He shall give you another Comforter,” were so said as if the Son alone were not sufficient. And that place so speaks of the Spirit, as if He alone were altogether sufficient: “When He, the Spirit of truth, is come, He will guide you into all truth.”91    John xvi. 13 Pray, therefore, is the Son here excluded, as if He did not teach all truth, or as if the Holy Spirit were to fill up that which the Son could not fully teach? Let them say then, if it pleases them, that the Holy Spirit is greater than the Son, whom they are wont to call less. Or is it, forsooth, because it is not said, He alone,—or, No one else except Himself—will guide you into all truth, that they allow that the Son also may be believed to teach together with Him? In that case the apostle has excluded the Son from knowing those things which are of God, where he says, “Even so the things of God knoweth no one, but the Spirit of God:”92    1 Cor. ii. 11 so that these perverse men might, upon this ground, go on to say that none but the Holy Spirit teaches even the Son the things of God, as the greater teaches the less; to whom the Son Himself ascribes so much as to say, “But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.”93    John xvi. 6, 7

CAPUT VIII.

15. Scripturas de subjectione Filii sub Patre perperam intellectas explicat. Regnum Patri non sic tradet Christus, ut adimat sibi. Contemplatio promissa finis omnium actionum. Spiritus sanctus ad beatitudinem nostram sufficit perinde ac Pater. Illud autem quod dicit Apostolus, Cum autem ei omnia subjecta fuerint, tunc et ipse Filius subjectus erit ei qui illi subjecit omnia; aut ideo dictum est, ne quisquam putaret habitum Christi, qui ex humana creatura susceptus est, conversum iri postea in ipsam divinitatem, vel, ut certius expresserim, deitatem, quae non est creatura, sed est unitas Trinitatis incorporea et incommutabilis et sibimet consubstantialis et co3aeterna natura. Aut si quisquam contendit, ut aliqui senserunt, ita dictum, Et ipse Filius subjectus erit ei qui illi subjecit omnia, ut ipsam subjectionem, commutationem et conversionem credat futuram creaturae in ipsam substantiam vel essentiam Creatoris, id est, ut quae fuerat substantia creaturae, fiat substantia Creatoris; certe vel hoc concedit, quod non habet ullam dubitationem, nondum hoc fuisse factum cum Dominus diceret, Pater major me est. Dixit enim hoc non solum antequam ascendisset in coelum, verum etiam antequam passus resurrexisset a mortuis. Illi autem qui 0830 putant humanam in eo naturam in deitatis substantiam mutari atque converti, et ita dictum, Tunc et ipse Filius subjectus erit ei qui illi subjecit omnia, ac si diceretur, Tunc et ipse Filius hominis et a Verbo Dei suscepta humana natura commutabitur in ejus naturam, qui ei subjecit omnia; tunc futurum putant, cum post diem judicii tradiderit regnum Deo et Patri. Ac per hoc etiam secundum istam opinionem adhuc Pater major est, quam quae de Virgine servi forma accepta est. Quod si aliqui et hoc affirmant, quod jam fuerit in Dei substantiam mutatus homo Christus Jesus; illud certe negare non possunt, quod adhuc natura hominis manebat, quando ante passionem dicebat, Quoniam Pater major me est: unde nulla cunctatio est secundum hoc dictum esse, quod forma servi major est Pater, cui in forma Dei aequalis est Filius. Nec quisquam cum audierit quod ait Apostolus, Cum autem dixerit, quia omnia subjecta sunt ei, manifestum quia praeter eum qui illi subjecit omnia (I Cor. XV, 28, 24, 27), ita existimet de Patre intelligendum, quod subjecerit omnia Filio, ut ipsum Filium sibi omnia subjecisse non putet. Quod Apostolus ad Philippenses ostendit dicens: Nostra autem conversatio in coelis est; unde et Salvatorem exspectamus Dominum Jesum Christum, qui transfigurabit corpus humilitatis nostrae, conforme ut fiat corpori gloriae suae, secundum operationem suam, qua possit etiam sibi subjicere omnia (Philipp. III, 20, 21). Inseparabilis enim operatio est Patris et Filii. Alioquin nec ipse Pater sibi subjecit omnia, sed Filius ei subjecit, qui ei regnum tradit, et evacuat omnem principatum et omnem potestatem et virtutem. De Filio quippe ista dicta sunt: Cum tradiderit, inquit, regnum Deo et Patri, cum evacuaverit omnem principatum et omnem potestatem et virtutem. Ipse enim subjicit, qui evacuat.

16. Nec sic arbitremur Christum traditurum regnum Deo et Patri, ut adimat sibi. Nam et hoc quidam vaniloqui crediderunt. Cum enim dicitur, tradiderit regnum Deo et Patri, non separatur ipse; quia simul cum Patre unus Deus est. Sed divinarum Scripturarum incuriosos et contentionum studioses fallit verbum quod positum est, donec. Ita namque sequitur, Oportet enim illum regnare, donec ponat omnes inimicos suos sub pedibus suis (I Cor. XV, 24, 25): tanquam cum posuerit, non sit regnaturus. Nec intelligunt ita dictum, sicuti est illud: Confirmatum est cor ejus; non commovebitur, donec videat super inimicos suos (Psal. CXI, 8). Non enim cum viderit, jam commovebitur. Quid ergo est, Cum tradiderit regnum Deo et Patri? quasi modo non habeat regnum Deus et Pater? Sed quia omnes justos, in quibus nunc regnat ex fide viventibus mediator Dei et hominum homo Christus Jesus, perducturus est ad speciem, quam visionem dicit idem apostolus, Facie ad faciem (I Cor. XIII, 12); ita dictum est, Cum tradiderit regnum Deo et Patri, ac si diceretur, Cum perduxerit credentes ad contemplationem Dei et Patris. Sic enim dicit: Omnia mihi tradita sunt a Patre meo: et nemo novit 0831Filium, nisi Pater; et nemo novit Patrem, nisi Filius, et cui voluerit Filius revelare (Matth. XI, 27). Tunc revelabitur a Filio Pater, cum evacuaverit omnem principatum et omnem potestatem et virtutem; id est, ut necessaria non sit dispensatio similitudinum per angelicos principatus et potestates et virtutes. Ex quarum persona non inconvenienter intelligitur dici in Cantico canticorum ad sponsam, Similitudines auri faciemus tibi cum distinctionibus argenti, quoadusque rex in recubitu suo est (Cant. I, 11, sec. LXX): id est, quoadusque Christus in secreto suo est; quia vita vestra abscondita est cum Christo in Deo: cum Christusapparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria (Coloss. III, 3, 4). Quod antequam fiat, videmus nunc per speculum in aenigmate, hoc est in similitudinibus; tunc autem, facie ad faciem (I Cor. XIII, 12).

17. Haec enim nobis contemplatio promittitur actionum omnium finis atque aeterna perfectio gaudiorum. Filii enim Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). Quod enim dixit famulo suo Moysi, Ego sum qui sum. Haec dices filiis Israel: Qui est, misit me ad vos (Exod. III, 14); hoc contemplabimur cum vivemus in aeternum. Ita quippe ait: Haec autem est vita aeterna, ut cognoscant te unum verum Deum; et quem misisti Jesum Christum (Joan. XVII, 3). Hoc fiet cum venerit Dominus, et illuminaverit occulta tenebrarum (I Cor. IV, 5), cum tenebrae mortalitatis hujus corruptionisque transierint. Tunc erit mane nostrum, de quo in Psalmo dicitur: Mane astabo tibi, et contemplabor (Psal. V, 5). De hac contemplatione intelligo dictum, Cum tradiderit regnum Deo et Patri: id est, cum perduxerit justos, in quibus nunc ex fide viventibus regnat mediator Dei et hominum homo Christus Jesus, ad contemplationem Dei et Patris. Si desipio hic, corrigat me qui melius sapit: mihi aliud non videtur. Neque enim quaeremus aliud, cum ad illius contemplationem pervenerimus, quae nunc non est, quamdiu gaudium nostrum in spe est. Spes autem quae videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus (Rom. VIII, 24, 25), quoadusque rex in recubitu suo est. Tunc erit quod scriptum est: Adimplebis me laetitia cum vultu tuo (Psal. XV, 11). Illa laetitia nihil amplius requiretur; quia nec erit quod amplius requiratur. Ostendetur enim nobis Pater, et sufficiet nobis. Quod bene intellexerat Philippus, ut diceret Domino, Ostende nobis Patrem, et sufficit nobis: sed nondum intellexerat, eo quoque modo idipsum se potuisse dicere, Domine, ostende nobis te, et sufficit nobis. Ut enim hoc intelligeret, responsum ei a Domino est, Tanto tempore vobiscum sum, et non cognovistis me? Philippe, qui vidit me, vidit et Patrem. Sed quia volebat eum ex fide vivere antequam illud posset videre, secutus est, et ait: Non credis quia ego in Patre, et Pater in me est (Joan. XIV, 8, 10)? Quamdiu enim sumus in corpore, 0832peregrinamur a Domino. Per fidem enim ambulamus, non per speciem (II Cor. V, 6, 7). Contemplatio quippe merces est fidei, cui mercedi per fidem corda mundantur; sicut scriptum est, Mundans fide corda eorum (Act. XV, 9). Probatur autem quod illi contemplationi corda mundentur, illa maxime sententia: Beati mundicordes, quoniam ipsi Deum videbunt (Matth. V, 8). Et quia haec est vita aeterna, dicit Deus in Psalmo: Longitudine dierum replebo eum, et ostendam illi salutare meum (Psal. XC, 16). Sive ergo audiamus, Ostende nobis Filium; sive audiamus, Ostende nobis Patrem: tantumdem valet; quia neuter sine altero potest ostendi. Unum quippe sunt, sicut et ipse ait: Ego et Pater unum sumus (Joan. X, 30). Denique propter ipsam inseparabilitatem, sufficienter aliquando nominatur, vel Pater solus, vel Filius solus adimpleturus nos laetitia cum vultu suo.

18. Nec inde separatur utriusque Spiritus, id est Patris et Filii Spiritus. Qui Spiritus sanctus proprie dicitur Spiritus veritatis, quem hic mundus accipere non potest (Id. XIV, 17). Hoc est enim plenum gaudium nostrum, quo amplius non est, frui Trinitate Deo ad cujus imaginem facti sumus. Propter hoc aliquando ita loquitur de Spiritu sancto tanquam solus ipse sufficiat ad beatitudinem nostram: et ideo solus sufficit, quia separari a Patre et Filio non potest; sicut Pater solus sufficit, quia separari a Filio et Spiritu sancto non potest; et Filius ideo sufficit solus, quia separari a Patre et Spiritu sancto non potest. Quid enim sibi vult quod ait, Si diligitis me, mandata mea servate; et ego rogabo Patrem, et alium advocatum dabit vobis, ut vobiscum sit in aeternum, Spiritum veritatis, quem hic mundus accipere non potest (Ibid. 5 15-17), id est, dilectores mundi? Animalis enim homo non percipit ea quae sunt Spiritus Dei (I Cor. II, 14). Sed adhuc potest videri ideo dictum, Et ego rogabo Patrem, et alium advocatum dabit vobis, quasi non solus Filius sufficiat. Illo autem loco ita de illo dictum est tanquam solus omnino sufficiat: Cum venerit ille Spiritus veritatis, docebit vos omnem veritatem (Joan. VI, 13). Numquid ergo separatur hinc Filius, tanquam ipse non doceat omnem veritatem, aut quasi hoc impleat Spiritus sanctus quod minus potuit docere Filius? Dicant ergo, si placet, majorem esse Filio Spiritum sanctum, quem minorem illo solent dicere. An quia non dictum est, Ipse solus; aut, Nemo, nisi ipse, vos docebit omnem veritatem; ideo permittunt ut cum illo docere credatur et Filius? Apostolus ergo Filium separavit ab sciendis iis quae Dei sunt, ubi ait, Sic et quae Dei sunt, nemo scit, nisi Spiritus Dei (I Cor. II, 11): ut jam isti perversi possint ex hoc dicere, quod et Filium non doceat quae Dei sunt nisi Spiritus sanctus, tanquam major minorem; cui Filius ipse tantum tribuit, ut diceret, Quia haec locutus sum vobis, tristitia implevit cor vestrum. Sed ego veritatem dico: expedit vobis ut ego eam; nam si non abiero, advocatus non veniet ad vos (Joan. XVI, 6, 7).