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1. In the former discourse, so far as the subject impressed us, and
so far as our poverty of understanding attained to, we have spoken by
occasion of the words of the Gospel, where it is written: "The Son
cannot do anything of Himself, but what He seeth the Father
doing," what it is for the Son that is, the Word, for the Son is
the Word "to see;" and as all things were made by the Word, how it
is to be understood that the Son first sees the Father doing, and
then only Himself also doeth the things which He has seen done,
seeing that the Father has done nothing except by the Son. For "all
things were made by Him, and without Him was nothing made. We have
not, however, delivered to you anything as fully explained, and that
because we have not understood anything thus clearly set forth. For,
indeed, speech sometimes fails even where the understanding makes way;
how much more doth speech suffer defect, where the understanding has
nothing perfect! Now, therefore, as the Lord gives us, let us
briefly run over the passage, and even today complete the due task.
Should there perchance remain somewhat of time or of strength, we will
reconsider (so far as it may be practicable for us and with you) what
it is for the Word "to see" and "to be shown to;" since, in
fact, all that is here spoken is such that, if understood according to
man's sense, carnally, the soul full of vain fancies makes for us
only certain images of the Father and the Son, just as of two men,
the one showing, the other seeing; the one speaking, the other
hearing, all which are idols of the heart. And if now at length idols
have been cast down from their own temples, how much more ought they to
be cast down from Christian hearts!
2. "The Son," saith He, "cannot do anything of Himself, but
what He sees the Father doing." This is true: hold this fast,
while at the same time ye do not let slip what ye have gotten in the
beginning of the Gospel, that "in the beginning was the Word, and
the Word was with God, and the Word was God," and especially that
"all things were made by Him." Join this that ye have now heard to
that hearing, and let both agree together in your hearts. Thus,
"The Son cannot of Himself do anything, except what He seeth the
Father doing," is yet in such wise that what the Father doeth, He
doeth only by the Son, because the Son is His Word: and, "In
the beginning was the Word, and the Word was with God, and the
Word was God;" also, "All things were made by Him." For what
things soever He doeth, the Son also doeth in like manner; not other
things, but these and not in a different, but in like manner.
3. "For the Father loveth the Son, and showeth Him all things
that Himself doeth." To that which He said above, "except what
He seeth the Father doing," seems to belong this also, "He
showeth Him all things that Himself doeth." But if the Father doth
show what He doeth, and the Son cannot do except the Father hath
shown, and if the Father cannot show unless He hath done, it will
follow that it is not through the Son that the Father doeth all
things; moreover, if we hold it fixed and unshaken, that the Father
doeth all by the Son, then He shows the Son before He doeth. For
if the Father doth show to the Son after He has done, that the Son
may do the things shown, which being shown were already done, then
doubtless something there is that the Father doeth without the Son.
But the Father doeth not anything without the Son, because the Son
of God is God's Word, and all things were made by Him. It
remains, then, that possibly what the Father is about to do, He
shows as about to be done, that it may be done by the Son. For if
the Son doeth those things which the Father showeth as already done,
surely it is not by the Son that the Father hath done the things which
He thus showeth. For they could not be shown to the Son unless they
were first done, and the Son would not be able to do them unless they
were first shown; therefore were they made without the Son. But yet
it is a true thing, "All things were made by Him;" therefore they
were shown before they were made. But this we said must be put off,
and returned to after briefly scanning the passage, if, as we said,
some portion of time and of strength should remain to us for a
reconsideration of the matters deferred.
4. Attend now to a wider and more difficult question. "And greater
works than these," saith He, "will He show Him, that ye may
marvel." "Greater than these." Greater than which? The answer
readily occurs: than the cures of bodily diseases which ye have just
heard: For the whole occasion of this discourse arose about the man
who was thirty and eight years in infirmity, and was healed by the word
of Christ; and in respect of this cure, the Lord could say,
"Greater works than these He will show Him, that ye may marvel."
For there are greater, and the Father will show them to the Son.
It is not "hath shown," as of a thing past, but "will show," of
a thing future; or, is about to show. Again a difficult question
arises: Why, then, is there something with the Father that has not
yet been shown to the Son? Is there something with the Father that
was still hid from the Son when He spoke these words? For surely,
if it be "will show," that is to say, "is about to show," then
He has not yet shown; and He is about to show to the Son at the same
time as to these persons, since it follows, "that ye may marvel."
And this is a thing hard to see, how the Eternal Father doth show
something, as it were in time, to the coeternal Son, who knoweth all
things that are with the Father.
5. But what are the greater works? For perhaps this is easy to
understand. "For as the Father," saith He, "raiseth up the
dead, and quickeneth them, even so the Son quickeneth whom He
will." To raise the dead, then, are greater works than to heal the
sick. But "as the Father raiseth the dead, and quickeneth them, so
also the Son quickeneth whom He will." Hence, the Father some,
the Son others? But all things are by Him: therefore the Son the
same persons as the Father doth; since the Son doeth not other things
and in a different manner, but "these" and in "like manner." Thus
clearly it must be understood, and thus held. But keep in memory
that" the Son quickeneth whom He will." Here, too, know not only
the power of the Son, but also the will. Both the Son quickeneth
whom He will, and also the Father quickeneth whom He will the Son
the same persons as the Father; and hence the power of the Father and
of the Son is the same, and also the will is the same. What follows
then? "For the Father judgeth not any man, but hath given all
judgment to the Son, that all men may honor the Son, even as they
honor the Father:" this He subjoined, as rendering a reason of the
foregoing sentence. A great question comes before us; give it you r
earnest attention. The Son quickeneth whom He will, the Father
quickeneth whom He will; the son raiseth the dead, just as the
Father raiseth the dead. And further, "the Father judgeth not any
man." If the dead must be raised in the judgment, how can it be said
that the Father raiseth the dead, if He judgeth not any man, since
"He hath given all judgment to the Son"? But in that judgment the
dead are raised; some rise to life, others to punishment. If the
Son doeth all this, but the Father not, inasmuch as "He judgeth
not any man, but hath given all judgment to the Son," it will appear
contrary to what has been said, viz., "As the Father raiseth up
the dead, and quickeneth them, so also the Son quickeneth whom He
will." Consequently the Father and the Son raise together; if they
raise together, they quicken together: hence they judge together.
How, then, is that true, "For the Father judgeth not any man,
but hath given all judgment to the Son"? Meanwhile let the questions
now proposed engage your minds; the Lord will cause that, when
solved, they will delight you. For so it is, brethren: every
question, unless it stirs the mind to reflection, will not give
delight when explained. May the Lord Himself then follow with us,
in case He may perhaps reveal Himself somewhat in those matters which
He foldeth up. For He foldeth up His light with a cloud; and it is
difficult to fly like an eagle above every obscure mist with which the
whole earth is covered, and to behold the most serene light in the
words of the Lord. In case, then, He may perhaps dissipate our
darkness with the heat of His rays, and deign to reveal Himself
somewhat in the sequel, let us, deferring these questions, look at
what follows.
6. "Whoso honoreth not the Son, honoreth not the Father that sent
Him." This is a truth, and is plain. Since, then, "all
judgment hath He given to the Son," as He said above, "that all
may honor the Son, even as they honor the Father," what if there be
those who honor the Father and honor not the Son? It cannot be,
saith He: "Whoso honoreth not the Son, honoreth not the Father
that sent Him." One cannot therefore say, I honored the Father,
because I knew not the Son. If thou didst not yet honor the Son,
neither didst thou honor the Father. For what is honoring the
Father, unless it be in that He hath a Son? It is one thing when
thou art taught to honor God in that He is God; but another thing
when thou art taught to honor Him in that He is Father. When thou
art taught to honor Him in that He is God, it is as the Creator,
as the Almighty, as the Spirit supreme, eternal, invisible,
unchangeable, that thou art led to think of Him; but when thou art
taught to honor Him in that He is Father, it is the same thing as to
honor the Son; because Father cannot be said if there be not a Son,
as neither can Son if there be not a Father. But lest, it may be,
thou honorest the Father indeed as greater, but the Son as less, as
thou mayest say to me, "I do honor the Father, for I know that He
has a Son; nor do I err in the name Father, for I do not
understand Father without Son, and yet the Son also I honor as the
less," the Son Himself sets thee right, and recalls thee, saying,
"that all may honor the Son," not in a lower degree, but "as they
honor the Father." Therefore, "whoso honoreth not the Son,
honoreth not the Father that sent Him." "I," sayest thou,
"wish to give greater honor to the Father, less to the Son."
Therein thou takest away honor from the Father, wherein thou givest
less to the Son. For, being thus minded, it must really seem to
thee that the Father either would not or could not beget a Son equal
to Himself: if He would not, He lacked the will; if He could
not, He lacked the ability. Dost thou not therefore see that, being
thus minded, wherein thou wouldst give greater honor to the Father,
therein thou art reproachful to the Father? Wherefore, so honor the
Son as thou honorest the Father, if thou wouldest honor both the
Father and the Son.
7. "Verily, verily, I say unto you, Whoso heareth my word, and
believeth on Him that sent me, hath eternal life, and cometh not into
judgment, but is passed," not is passing now, but is already
passed, "from death into life." And mark this, "Whoso heareth my
word, and" He says not, believeth me, but "believeth Him that
sent me." Let him hear the word of the Son, that he may believe the
Father. Why heareth Thy word, and yet believeth another? When we
hear any one's word, is it not him that utters the word we believe?
is it not to him who speaks we lend our faith? What, then, did He
mean, saying, "Whoso heareth my word, and believeth Him that sent
me," if it be not this, because" His word is in me"? And what is
"heareth my word," but "heareth me"? So, too, "believeth Him
that sent me," because, believing Him, he believeth His word; but
again, believing His word, he believeth me, because I am the Word
of the Father. There is therefore peace in the Scriptures, and all
things duly disposed, and in no way clashing. Cast away, then,
contention from thy heart; understand the harmony of the Scriptures.
Dost thou think that the Truth should speak things contrary to
itself?
8. "Whoso heareth my word, and believeth Him that sent me, hath
eternal life, and cometh not into judgment, but is passed from death
unto life." You remember what we laid down above, that "as the
Father raiseth up the dead, and quickeneth them, so also the Son
quickeneth whom He will." He is beginning already to reveal
Himself; and behold, even now, the dead are rising. For "whoso
heareth my word, and believeth Him that sent me, hath eternal life,
and will not come into judgment." Prove that he has risen again.
"But is passed," saith He "from death unto life." He that is
passed from death unto life, has surely without any doubt risen again.
For he could not pass from death to life, unless he were first in
death and not in life; but when he will have passed, he will be in
life, and not in death. He was therefore dead, and is alive again;
he was lost, but is found. Hence a resurrection does take place now,
and men pass from a death to a life; from the death of infidelity to
the life of faith; from the death of falsehood to the life of truth;
from the death of iniquity to the life of righteousness. There is,
therefore, that which is a resurrection of the dead.
9. May He open the same more fully, and dawn upon us as He begins
to do! "Verily, verily, I say unto you, The hour is coming, and
now is." We did look for a resurrection of the dead in the end, for
so we have believed; yea, not we looked, but are manifestly bound to
look for it: for it is not a false thing we believe, when we believe
that the dead will rise in the end. When the Lord Jesus, then, was
willing to make known to us a resurrection of the dead before the
resurrection of the dead, it is not as that of Lazarus, or of the
widow's son, or of the ruler of the synagogue's daughter, who were
raised to die again (for in their case there was a resurrection of the
dead before the resurrection of the dead); but, as He says here,
"hath," says He, "eternal life, and cometh not into judgment,
but is passed from death into life." To what life? To life
eternal. Not, then, as the body of Lazarus: for he indeed passed
from the death of the tomb to the life of men, but not to life
eternal, seeing he was to die again; whereas the dead, that are to
rise again at the end of the world, will pass to eternal life. When
our Lord Jesus Christ, then, our heavenly Master, the Word of
the Father, and the Truth, was willing to represent to us a
resurrection of the dealt to eternal life before the resurrection of the
dead to eternal life, "The hour cometh," saith He.
Doubtless thou, imbued with a faith of the resurrection of the flesh,
didst look for the hour of the end of the world, which, that thou
shouldst not look for here, He added, "and now is." Therefore He
saith not this, "The hour cometh," of that last hour, when "at
the commuted and the voice of the archangel and the trump of God, the
Lord Himself shall descend from heaven, and the dead in Christ shall
rise first; then we who are alive and remain shall be caught up
together with them in the clouds, to meet Christ in the air: and so
shall we be ever with the Lord." That hour will come, but is not
now. But consider what this hour is: "The hour cometh, and now
is." What happens in that hour? What, but a resurrection of the
dead? And what kind of resurrection? Such that they who rise live
for ever. This will be also in the last hour.
10. What then? How do we understand these two resurrections? Do
we, it may be, understand that they who rise now will not rise then;
that the resurrection of some is now, of some others then? It is not
so. For we have risen in this resurrection, if we have rightly
believed; and we ourselves, who have already risen, are looking for
another resurrection in the end. Moreover, both now are we risen to
eternal life, if we perseveringly continue in the same faith; and
then, too, we shall rise to eternal life, when we shall be made equal
with the angels. But let Himself distinguish and open up what we have
made bold to speak; how there happens to be a resurrection before a
resurrection, not of different but of the same persons; nor like that
of Lazarus, but into eternal life. He will open it clearly. Hear
ye the Master, while dawning upon us, and as our Sun gliding in upon
our hearts; not such as the eyes of flesh desire to look upon, but on
whom the eyes of the heart fervently long to be opened. To Him,
then, let us give ear: "Verily, verily, I say unto you, The
hour cometh, and now is, when the dead" you see that a resurrection
is asserted "shall hear the voice of the Son of God; and they that
hear shall live." Why hath He added, "they that hear shall
live"? Why, could they hear unless they lived? It would have been
enough, then, to say, "The hour cometh, and now is, when the dead
shall hear the voice of the Son of God." We should immediately
understand them to be living, since they could not hear unless they
lived. No, saith He, not because they live they bear; but by
hearing they come to life again: "Shall hear, and they that hear
shall live." What, then, is "shall hear," but "shall obey"?
For, as to the hearing of the ear, not all who hear shall live.
Many, indeed, hear and do not believe; by hearing and not
believing, they obey not; by not obeying, they live not. And so
here, they that" shall hear" are they that "shall obey." They
that obey, then, shall live: let them be sure and certain of it,
shall live. Christ, the Word of God, is preached to us; the Son
of God, by whom all things were made, who, for the dispensation's
sake, surely took flesh, was born of a virgin, was an infant in the
flesh, a young man in the flesh, suffering in the flesh, dying in the
flesh, rising again in the flesh, ascending in the flesh, promising a
resurrection to the flesh, promising a resurrection to the mind to the
mind before the flesh, to the flesh after the mind. Whoso heareth and
obeyeth, shall live; whoso heareth and obeyeth not, that is, heareth
and despiseth, heareth and believeth not, shall not live. Why shall
not live? Because he heareth not. What is "heareth not"? Obeyeth
not. Thus, then, "they that hear shall live."
11. Turn your thoughts now to what we said had to be deferred, that
it may now, if possible, be opened. Concerning this very
resurrection He immediately subjoined, "For as the Father hath life
in Himself, even so hath He given to the Son to have life in
Himself." What means that, "The Father hath life in Himself"?
Not elsewhere hath He life but in Himself. His living, in fact,
is in Him, not from elsewhere, nor derived from another. He does
not, as it were, borrow life, nor, as it were, become a partaker of
life, of a life which is not what Himself is: but "hath life in
Himself," so that the very life is to Him His very self. If I
should be able yet further in some small measure to speak from this
matter, by proposing examples for informing your understanding, will
depend on God's help and the piety of your attention. God lives,
and the soul also lives; but the life of God is unchangeable, the
life of the soul is changeable. In God is neither increase nor
decrease; but He is the same always in Himself, is ever as He is:
not in one way now, in another way hereafter, in some other way
before. But the life of the soul is exceedingly various: it lived
foolish, it lives wise; it lived unrighteous, it lives righteous;
now remembers, now forgets; now learns, now cannot learn; now loses
what it had learned, now apprehends what it had lost. The life of the
soul is changeable. And when the soul lives in unrighteousness, that
is its death; when again it becomes righteous, it becomes partaker of
another life, which is not what itself is, inasmuch as by rising up to
God, and cleaving to God, of Him it is justified. For it is
said, "To him that believeth on Him that justifieth the ungodly,
his faith is counted for righteousness." By forsaking God, it
becomes unrighteous; by coming to Him, it is made righteous. Does
it not seem to thee as it were something cold, which, when brought
near the fire, grows warm; when removed from the fire, grows cold?
A something dark, which, brought near the light, grows bright; when
removed from the light, grows dark? Something such is the soul: God
is not any such thing. Moreover, man may say that he has light now in
his eyes. Let thine eyes say then, if they can, as by a voice of
their own, "We have light in ourselves." I answer: Not correctly
do you say that you have light in yourselves: you have light, but in
the heavens; you have light, but in the moon, in candles, if it
happen to be night, not in yourselves: for, being shut, you lose
what you perceive when open. Not in yourselves have you light; keep
the light if you can when the sun is set: 'tis night, enjoy the light
of night; keep the light when the candle is withdrawn; but since you
remain in darkness when the candle is withdrawn, you have not light in
yourselves. Consequently, to have light in oneself is not to need
light from another. Behold, whoso understands wherein He shows that
the Son is equal with the Father, when He saith, "As the Father
hath life in Himself, so hath He given to the Son also to have life
in Himself;" that there may be only this difference between the
Father and the Son, that the Father hath life in Himself, which
none gave Him, whilst the Son hath life in Himself which the Father
gave.
12. But here also arises a cloud that must be scattered. Let us
not lose heart, let us strive in earnest. Here are pastures of the
mind; let us not disdain them, that we may live. Behold, sayest
thou, thyself confessest that the Father hath given life to the Son,
that He may have life in Himself, even as the Father hath life in
Himself; that the Father not lacking, the Son may not lack; that
as the Father is life, so the Son may be life; and both united one
life, not two lives; because God is one, not two Gods; and this
same is to be life. How, then, is the Father said to have given
life to the Son? Not so as if the Son had been without life before,
and received life from the Father that He might live; for if it were
so, He would not have life in Himself. Behold, I was speaking of
the soul. The soul exists; though it be not wise, though it be not
righteous, though it be not godly, it is soul. It is one thing for
it to be soul, but another thing to be wise, to be righteous, to be
godly. Something there is, then, in which it is not yet wise, not
yet righteous, not yet godly. Nevertheless it is not therefore
nothing, it is not therefore non-life; for it shows itself to be
alive by certain of its own actions, although it does not show itself
to be wise, godly, or righteous. For if it were not living it would
not move the body, would not command the feet to walk, the hands to
work, the eyes to look, the ears to hear; would not open the mouth
for speaking, nor move the tongue to distinction of speech. So,
then, by these operations it shows itself to have life, and to be
something which is better than the body. But does it in any wise show
itself by these operations to be wise, godly, or righteous? Do not
the foolish, the wicked the unrighteous walk, work, see, hear,
speak? But when the soul rises to something which itself is not,
which is above itself, and from which its being is, then it gets
wisdom, righteousness, holiness, which so long as it was without, it
was dead, and did not have the life by which itself should live, but
only that by which the body was quickened. For that in the soul by
which the body is quickened is one thing, that by which the soul itself
is quickened is another. Better, certainly, than the body is the
soul, but better than the soul itself is God. The soul, even if it
be foolish, ungodly, unrighteous, is the life of the body. But
since its own life is God, just as it supplies vigor, comeliness,
activity, the functions of the limbs to the body, while it exists in
the body; so, in like manner, while God, its life, is in the
soul, He supplies to it wisdom, godliness, righteousness charity.
Accordingly, what the soul supplies to the body, and what God
supplies to the soul, are of a different kind: the soul quickens and
is quickened. It quickens while dead, even if itself is not
quickened. But when the word comes, and is poured into the hearers,
and they not only hear, but are made obedient, the soul rises from its
death to its life that is, from unrighteousness, from folly, from
ungodliness, to its God, who is to it wisdom, righteousness,
light. Let it rise to Him, and be enlightened by Him. "Come
near,' saith he, "to Him." And what shall we have? "And be
enlightened." If, therefore, by "coming to" ye are enlightened,
and by "departing from" ye become darkened, your light was not in
yourselves, but in your God. Come to Him that ye may rise again:
if ye depart from Him, ye shall die. If by coming to Him ye live,
and by departing from Him ye die, your life was not in yourselves.
For the same is your life which is your light. "Because with Thee
is the fountain of life, and in Thy light we shall see light."
13. Not, then, in like manner as the soul is one thing before it
is enlightened, and becomes a better thing when it is enlightened, by
participation of a better; not so, I say, was the Word of God,
the Son of God, something else before He received life, that He
should have life by participation; but He has life in Himself, and
is consequently Himself the very life. What is it, then, that He
saith, "hath given to the Son to have life in Himself"? I would
say it briefly, He begot the Son. For it is not that He existed
without life, and received life, but He is life by being begotten.
The Father is life not by being begotten; the Son is life by being
begotten. The Father is of no father; the Son is of God the
Father. The Father in His being is of none, but in that He is
Father, 'tis because of the Son. But the Son also, in that He
is Son, 'tis because of the Father: in His being, He is of the
Father. This He said, therefore: "hath given life to the Son,
that He might have it in Himself." Just as if He were to say,
"The Father, who is life in Himself, begot the Son, who should
be life in Himself." Indeed, He would have this dedit (hath
given) to be understood for the same thing as geniut (hath
begotten). It is like as if we said to a person, "God hath given
thee being." To whom? If to some one already existing, then He
gave him not being, because he who could receive existed before it was
given him. When, therefore, thou hearest it said, "He gave thee
being," thou wast not in being to receive, but thou didst receive,
that thou shouldst be by coming into existence. The builder gave to
this house that it should be. But what did he give to it? He gave it
to be a house. To what did he give? To this house. Gave it what?
To be a house. How could he give to a house that it should be a
house? For if the house was, to what did he give to be a house, when
the house existed already?
What, then, does that mean, "gave it to be a house"? It means,
he brought to pass that it should be a house. Well, then, what gave
He to the Son? Gave Him to be the Son, begot Him to be life that
is, "gave Him to have life in Himself " that He should be the life
not needing life, that He may not be understood as having life by
participation For if He had life by participation, He might, by
losing, be without life. Do not take, nor think, nor believe this
to be possible respecting the Son. Wherefore the Father continues
the life, the Son continues the life: the Father, life in
Himself, not from the Son; the Son, life in Himself, but from
the Father. Begotten of the Father, that He might live in
Himself; but the Father, not begotten, life in Himself. Nor did
He beget the Son less than Himself to become equal by growth. For
surely He by whom, being perfect, the times were created, was not
assisted by time towards His own perfection. Before all time, He is
co-eternal with the Father. For the Father has never been without
the Son; but the Father is eternal, therefore also the Son
co-eternal. Soul, what of thee? Thou wast dead, didst lose life;
hear then the Father through the Son. Arise, take to thee life,
that in Him who has life in Himself thou mayest receive the life which
is not in thee. He that giveth thee life, then, is the Father and
the Son; and the first resurrection is accomplished when thou risest
to partake of the life which thou art not thyself, and by partaking art
made living. Rise from thy death to thy life, which is thy God, and
pass from death to eternal life. For the Father hath eternal life in
Himself; and unless He had begotten such a Son as had life in
Himself, it could not be that as the Father raiseth up the dead, and
quickeneth them, so also the Son should quicken whom He will.
14. But what of that resurrection of the body? For these who hear
and live, whence live, except by hearing? For "the friend of the
Bridegroom standeth and heareth Him, and rejoiceth greatly because of
the Bridegroom's voice:" not because of his own voice; that is to
say, they hear and live by partaking, not by coming into being; and
all that hear live, because all that obey live. Tell us something,
O Lord, also of the resurrection of the flesh; for there have been
those who denied it, asserting that this is the only resurrection which
is wrought by faith. Of which resurrection the Lord has just now,
made mention, and inflamed our desire, because "the dead shall hear
the voice of the Son of God, nd shall live." It is not same of
those who hear shall live, and others shall die; but "all that hear
shall live," because all that obey shall live. Behold, we see a
resurrection of the mind; let us not therefore let go our faith of the
resurrection of the flesh. And unless Thou, O Lord Jesus,
declare to us this, whom shall we oppose to those who assert the
contrary? For truly all sects that have undertaken to engraft any
religion upon men have allowed this resurrection of minds; otherwise,
it might be said to them, If the soul rise not, why speakest thou to
me? What meanest thou to do in me? If thou dost not make of the
worse a better, why speakest thou? If thou dost not make a righteous
of the unrighteous, why speakest thou? But if thou dost make
righteous of the unrighteous, godly of the ungodly, wise of the
foolish, thou confessest that my soul doth rise again, if I comply
with thee and believe. So, then, all those that have founded any
sect, even of false religion, while they wished to be believed, could
not but admit this resurrection of minds: all have agreed concerning
this; but many have denied the resurrection of the flesh, and affirmed
that the resurrection had taken place already in faith. Such the
apostle resisteth, saying, "Of whom is Hymeneus and Philetus, who
concerning the truth have erred, saying that the resurrection hath
taken place already, and overthrow the faith of some." They said
that the resurrection had taken place already, but in such manner that
another was not to be expected; and they blamed people who were looking
for a resurrection of the flesh, just as if the resurrection which was
promised were already accomplished in the act of believing, namely, in
the mind. The apostle censures these. Why does he censure them?
Did they not affirm what the Lord spoke just now: "The hour
cometh, and now is, when the dead shall hear the voice of the Son of
God, and they that hear shall live"? But, saith Jesus to thee,
it is of the life of minds that I am hitherto speaking: I am not yet
speaking of the life of bodies; but I speak of the life of that which
is the life of bodies, that is, of the life of souls, in which the
life of bodies exists. For I know that there are bodies lying in the
tombs; I know also that your bodies will lie in the tombs. I am not
speaking of that resurrection, but I speak of this; in this, rise ye
again, lest ye rise to punishment in that. But that ye may know that
I speak also of that, what do I add? "For as the Father hath life
in Himself, even so hath He given to the Son to have life in
Himself." This life which the Father is, which the Son is, to
what does it pertain? To the soul or to the body? It is not surely
the body that is sensible of that life of wisdom, but the rational
mind. For not every soul hath capacity to apprehend wisdom. A brute
beast, in fact, has a soul, but the soul of the brute beast cannot
apprehend wisdom. It is the human soul, then, that can perceive this
life which the Father hath in Himself, and hath given to the Son to
have in Himself; because that is "the true light which
enlighteneth," not every soul, but "every man coming into this
world." When, therefore, I speak to the mind itself, let it
hear, that is, let it obey and live.
15. Wherefore, keep not silent, O Lord, concerning the
resurrection of the flesh; lest men believe it not, and we continue
reasoners, not preachers. But "as the Father hath life in
Himself, even so hath He given to the Son to have life in
Himself." Let them that hear, understand; let them believe that
they may understand; let them obey that they may live. And that they
may not suppose that the resurrection is finished here, let them hear
this further: "and hath given Him authority to execute judgment
also." Who hath given? The Father. To whom hath He given? To
the Son; namely, to whom He gave to have life in Himself, to the
same hath He given authority to execute judgment. "Because He is
the Son of man." For this is the Christ, both Son of God and
Son of man. "In the beginning was the Word, and the Word was with
God, and the Word was God. This was in the beginning with God."
Behold, how He hath given Him to have life in Himself! But
because "the Word was made flesh, and dwelt among us," was made man
of the Virgin Mary, He is the Son of man. What, therefore, hath
He received as Son of man? Authority to execute judgment. What
judgment? That in the end of the world. Then also there will be a
resurrection, but a resurrection of bodies. So, then, God raiseth
up souls by Christ, the Son of God; bodies He raiseth up by the
same Christ, the Son of man. "Hath given Him authority." He
should not have this authority did He not receive it; and He should
be a man without authority. But the same who is Son of God is also
Son of man. For by adhering to the unity of person, the Son of man
with the Son of God is made one person, and the Son of God is the
same person which the Son of man is. But what characteristic it has,
and wherefore, must be distinguished. The Son of man has soul and
body. The Son of God, which is the Word of God, has man, as the
soul has body. And just as soul having body does not make two
persons, but one man; so the Word, having man, maketh not two
persons, but one Christ. What is man? A rational soul, having a
body.
What is Christ? The Word of God, having man. I see of what
things I speak, who I the speaker am, and to whom I am speaking.
16. Now hear concerning the resurrection of bodies, not me, but
the Lord about to speak, on account of those who have risen again by a
resurrection from death, by cleaving to life. To what life? To a
life which knows not death. Why knows not death? Because it knows
not mutability. Why knows not mutability? Because it is life in
itself. "And hath given Him authority to execute judgment, because
He is the Son of man." What judgment, what kind of judgment?
"Marvel not at this" which I have said, gave Him authority to
execute judgment, "for the hour is coming." He does not adds "and
now is:" therefore He means to make known to us a certain hour in the
end of the world. The hour is now that the dead rise, the hour will
be in the end of the world that the dead rise: but that they rise now
in the mind, then in the flesh; that they rise now in the mind by the
Word of God, the Son of God; then in the flesh by the Word of
God made flesh, the Son of man. For it will not be the Father
Himself that will come to judgment, notwithstanding the Father cloth
not withdraw Himself from the Son. How, then, is it that the
Father Himself will not come? In that He will not be seen in the
judgment. "They shall look on Him whom they pierced." That form
which stood before the judge, will be Judge: that form will judge
which was judged; for it was judged unjustly, it will judge justly.
There will come the form of a servant, and that same will be
apparent. For how could the form of God be made apparent to the just
and to the unjust? If the judgment were to be only among the just,
then the form of God might appear as to the just. But because the
judgment is to be of the just and of the unjust, and that it is not
permitted to the wicked to see God, for "blessed are the pure in
heart, for they shall see God," such a Judge will appear as may be
seen by those whom He is about to crown, and by those whom He is
about to condemn. Hence the form of a servant will be seen, the form
of God will be hid. The Son of God will be hid in the servant, and
the Son of man will be manifest, because to Him "hath He given
authority to execute judgment, because He is the Son of man." And
because He alone will appear in the form of a servant, but the Father
not, since He has not taken upon Him the form of a servant; for that
reason He saith above: "The Father judgeth not any man, but hath
given all judgment to the Son." Rightly then had it been deferred,
that the propounder might Himself be the interpreter. For before it
was hidden; now, as I think, it is already manifest, that "He
gave Him authority to execute judgment," that "the Father judgeth
not any man, but hath given all judgment to the Son:" because the
judgment is to be by that form which the Father hath not. And what
kind of judgment? "Marvel not at this, for the hour is coming:"
not that which now is, for the souls to rise; but that which is to
be, for the bodies to rise.
17. Let Him declare this more distinctly, that the heretical
denier of the resurrection of the body may not find a pretext for
sophistical cavil, although the meaning already shines out clearly.
When it was said above, "The hour is coming," He added, "and
now is;" but just now, "The hour is coming," He has not added,
"and now is." Let Him, however, by the open truth, burst asunder
all handles, all loops and pegs of sophistical attack, all the nooses
of ensnaring objections. "Marvel not at this: for the hour is
coming, in which all that are in the graves." What more evident?
what more distinct? Bodies are in the graves; souls are not in the
graves, either of just or of unjust. The soul of the just man was in
the bosom of Abraham; the unjust man's soul was in hell, tormented:
neither the one nor the other was in the grave. Above, when He
saith, "The hour is coming, and now is," I beseech you give
earnest heed. Ye know, brethren, that we get the bread of the belly
with toil; with how much greater toil the bread of the mind! With
labor you stand and hear, but with greater we stand and speak. If we
labor for your sake, you ought to labor with us for your own sake.
Above, then, when He said, "The hour is coming," and added,
"and now is," what did He subjoin? "When the dead shall hear the
voice of the Son of God, and they that hear shall live." He did
not say, "All the dead shall hear, and they that hear shall live;"
for He meant the unrighteous to be understood. And is it so, that
all the unrighteous obey the gospel? The apostle says openly, "But
not all obey the gospel." But they that hear shall live, because all
that obey the gospel shall pass to eternal life by faith: yet all do
not obey; and this is now. But certainly, in the end, "All that
are in the graves," both the just and the unjust, "shall hear His
voice, and come forth." How is it He would not say, "and shall
live"? All, indeed, will come forth, but all will not live. For
in that which He said above, "And they that hear shall live," He
meant it to be understood that there is in that very hearing and obeying
an eternal and blessed life, which not all that shall come forth from
the graves will have. Here, then, both in the mention of graves,
and by the expression of a "coming forth" from the graves, we openly
understand a resurrection of bodies.
18. "All shall hear His voice, and shall come forth." And
where is judgment, if all shall hear and all shall come forth? It is
as if all were confusion; I see no distinguishing. Certainly Thou
hast received authority to judge, because Thou art the Son of man:
behold, Thou wilt be present in the judgment; the bodies will rise
again; but tell us something of the judgment itself, that is, of the
separation of the evil and the good. Hear this further, then:
"They that have done good into the resurrection of life; they that
have done evil into the resurrection of judgment." When above He
spoke of a resurrection of minds and souls, did He make any
distinction? No, for all "that hear shall live;" because by
hearing, viz. by obeying, shall they live. But certainly not all
will go to eternal life by rising and coming forth from the graves,
only they that have done well; and they that have done ill, to
judgment. For here He has put judgment for punishment. There will
also be a separation, not such as there is now. For now we are
separated, not by place, but by character, affections, desires,
faith, hope, charity. Now we live together with the unjust, though
the life of all is not the same: in secret we are distinguished, in
secret we are separated; as grain on the floor, not as grain in the
granary. On the floor, grain is both separated and mixed:
separated, because severed from the chaff; mixed, because not yet
winnowed. Then there will be an open separation; a distinguishing of
life just as of the character, a separation as there is in wisdom, so
also will there be in bodies. They that have done well will go to live
with the angels of God; they that have done evil, to be tormented
with the devil and his angels. And the form of a servant will pass
away. For to this end He had manifested Himself, that He might
execute judgment. After the judgment, He shall go hence, will lead
with Him the body of which He is the head, and deliver up the kingdom
of God. Then will openly be seen that form of God which could not be
seen by the wicked, to whose vision the form of a servant must be
shown. He says also in another place on this wise: "These shall go
away into everlasting burning" (speaking of certain on the left),
"but the just into life eternal;" of which life He says in another
place: "And this is eternal life, that they may know Thee the one
true God, and Jesus Christ whom Thou hast sent." Then will He
be there manifested, "who, being in the form of God, thought it not
robbery to be equal with God." Then He will manifest Himself, as
He has promised to manifest Himself to them that love Him. For "he
that loveth me," saith He, "keepeth my commandments; and he that
loveth me shall be loved of my Father; and I will love him, and will
manifest myself to him." He was present in person with those to whom
He was speaking: but they saw the form of a servant, they did not see
the form of God. They were being led on His own beast to His
dwelling to be healed; but now being healed, they will see, because,
saith He, "I will manifest myself to him." How is He shown equal
to the Father? When He says to Philip, "He that seeth me seeth
my Father also."
19. "I cannot of myself do anything: as I hear, I judge: and
my judgment is just." Else we might have said to Him, "Thou wilt
judge, and the Father will not judge, for 'all judgment hath He
given to the Son;' It is not, therefore, according to the Father
that Thou wilt judge." Hence He added, "I cannot of myself do
anything: as I hear, I judge: and my judgment is just; because I
seek not my own will, but the will of Him that sent me."
Undoubtedly the Son quickeneth whom He will. He seeketh not His
own will, but the will of Him that sent Him. Not my own, my proper
will; not mine, not the Son of man's; not mine to resist God.
For men do their own will, not God's, when they do what they list,
not what God commands; but when they do what they list, so as yet to
follow God's will, they do not their own will, notwithstanding they
do what they list to do. Do what thou art bidden willingly, and thus
shall thou both do what thou wiliest, and also not do thine own will,
but His that biddeth.
20. What then? "As I hear, I judge." The Son "heareth,"
and the Father "showeth" to Him, and the Son seeth the Father
doing. But we had deferred these matters, in order to handle them,
so far as might lie in our abilities, with somewhat greater plainness
and fullness, should time and strength remain to us after finishing the
perusal of the passage. If I say that I am able to speak yet
further, you perhaps are not able to go on hearing. Again, perhaps,
in your eagerness to hear, you say, "We are able." Better,
then, that I should confess my weakness, that, being already
fatigued, I am not able to speak longer, than that, when you are
already satiated, I should continue to pour into you what you cannot
well digest. Then, as to this promise, which I deferred until
today, should there be an opportunity, hold me, with the Lord's
help, your debtor until tomorrow.
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