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1. In a certain place in the Gospel, the Lord says that the
prudent hearer of His word ought to be like a man who, wishing to
build a house, digs deeply until he comes to the foundation of
stability on the rock, and there establishes in security what he builds
against the violence of the flood; so that, when the flood comes, it
may be rather beaten back by the strength of the building. than bring
ruin on that house by the force of its pressure. Let us regard the
Scripture of God to be, as it were, the field where we wish to build
something. Let us not be slothful, nor be content with the surface;
let us dig deeply until we come to the rock: "And that rock was
Christ."
2. The passage read today has spoken to us of the witness of the
Lord, that He does not hold the witness of men necessary, but has a
greater witness than men; and He has told us what this witness is:
"The works," saith He, "which I do bear witness of me." Then
He added, "And the Father that sent me beareth witness of me."
The very works also which He doeth, He says that He has received
from the Father. The works, therefore, bear witness, the Father
bears witness. Has John borne no witness? He did clearly bear
witness, but as a lamp; not to satisfy friends, but to confound
enemies: for it had been predicted long before by the person of the
Father, "I have prepared a lamp for mine Anointed: I will clothe
His enemies with confusion; but upon Him shall flourish my
sanctification." Be it that thou wert left in the dark in the
night-time, thou didst direct thy attention to the lamp, thou didst
admire the lamp, and didst exult at its light. But that lamp says
that there is a sun, in which thou oughtest to exult; and though it
burns in the night, it bids thee to be looking out for the day.
Therefore it is not the case that there was no need of that man's
testimony. For wherefore was he sent, if there was no need of him?
But, on the contrary, lest man should stay at the lamp, and think
the light of the lamp to be sufficient for him, therefore the Lord
neither says that this lamp had been superfluous, nor yet doth He say
that thou oughtest to stay at the lamp. The Scripture of God utters
another testimony there undoubtedly God hath borne witness to His
Son, and in that Scripture the Jews had placed their hope, namely,
in the law of God, given by Moses His servant.
"Search the Scripture," saith He, "in which ye think ye have
eternal life: the same bears witness of me; and ye will not come to me
that ye may have life." Why do ye think that in the Scripture ye
have eternal life? Ask itself to whom does it bear witness, and
understand what is eternal life. And because for the sake of Moses
they were willing to reject Christ, as an adversary to the ordinances
and precepts of Moses, He convicts those same men as by another
lamp.
3. For, indeed, all men are lamps, since they can be both lighted
and extinguished. Moreover, when the lamps are wise, they shine and
glow with the Spirit; yet also, if they did burn and are put out,
they even stink. The servants of God remain good lamps by the oil of
His mercy, not by their own strength. The free grace of God,
truly, is the oil of the lamps. "For I have labored more than they
all," saith a certain lamp; and lest he should seem to burn by his
own strength, he added, "But not I, but the grace of God that was
with me." All prophecy, therefore, before the coming of the Lord,
is a lamp. Of this lamp the Apostle Peter says: "We have a more
sure word of prophecy, to which ye do well giving heed, as unto a lamp
shining in a dark place, until the day dawn, and the day-star arise
in your hearts."
Accordingly the prophets are lamps, and all prophecy one great lamp.
What of the apostles? Are not they, too, lamps? They are,
clearly. He alone is not a lamp. For He is not lighted and put
out; because "even as the Father hath life in Himself, so hath He
given to the Son to have life in Himself." The apostles also, I
say, are lamps; and they give thanks because they were both lighted by
the light of truth, and are burning with the spirit of charity, and
supplied with the oil of God's grace. If they were not lamps, the
Lord would not say to them, "Ye are the light of the world." For
after He said, "Ye are the light of the world," He shows that
they should not think themselves such a light as that of which it is
said, "That was the true light, that enlighteneth every man coming
into this world." But this was said of the Lord at that time when
He was distinguished from John (the Baptist). Of John the
Baptist, indeed, it had been said, "He was not the light, but
that he might bear witness of the light." And lest thou shouldst
say, How was he not the light, of whom Christ says that "he was a
lamp"? I answer, In comparison of the other light, he was not
light. For "that was the true light that enlighteneth every man
coming into this world." Accordingly, when He said also to the
disciples, "Ye are the light of the world," lest they should
imagine that anything was attributed to them which was to be understood
of Christ alone, and thus the lamps should be extinguished by the wind
of pride, when He had said, "Ye are the light of the world," He
immediately subjoined, "A city that is set on a hill cannot be hid;
neither do men light a candle and put it under a bushel, but an a
candlestick, that it may shine on all that are in the house." But
what if He did not call the apostles the candle, but the lighters of
the candle, which they were to put on a candlestick? Hear that He
called themselves the candle. "So let your light shine," saith
He, "before men, that they, seeing your good works, may
glorify," not you, but "your Father who is in heaven."
4. Wherefore both Moses bore witness to Christ, and John bore
witness to Christ, and all the other prophets and apostles bore
witness to Christ. Before all these testimonies He places the
testimony of His own works. Because through those men too, it was
God and none other that bore witness to His Son. But yet in another
way God bears testimony to His Son. God reveals His Son through
the Son Himself, He reveals Himself through the Son. To Him,
if a man shall have been able to reach, he shall need no lamps; and by
truly digging deep, he will carry down his building to the rock.
5. The lesson of today, brethren, is easy; but on account of what
was due yesterday (for I know what I have delayed, not withdrawn,
and the Lord has deigned to allow me even today to speak to you),
recall to mind what you ought to demand, if perhaps, while preserving
piety and wholesome humility, we may in some measure stretch out
ourselves, not against God, but towards Him, and lift up our soul,
pouring it out above us, like the Psalmist, to whom it was said,
"Where is thy God? "On these things," saith he, "I
meditated, and poured out my soul above me." Therefore let us lift
up our soul to God, not against God; for this also is said, "To
Thee, O Lord, I have lifted up my soul." And let us lift it up
with His own assistance, for it is heavy. And from what cause is it
heavy? Because the body which is corrupt weighs down the soul, and
the earthly tabernacle depresses the mind while meditating on many
things. Let us try, then, whether we may not be able to withdraw our
mind from many things in order to concentrate it on one, and to raise
it to one (which indeed we cannot do, as I have said, unless He
assist us who wills our souls to be raised to Himself). And so we
may apprehend in some measure how the Word of God, the only begotten
of the Father, the co-eternal and equal with the Father, doeth not
anything except what He seeth the Father doing, whilst yet the
Father Himself doeth not anything but through the Son, who seeth
Him doing. Since the Lord Jesus, as it seems to me, willing here
to make known some great matter to those that give attention to it, and
to pour into those that are capable of receiving, and to rouse, on the
other hand, the incapable to assiduity, in order that, while not yet
understanding, they may by right living be made capable, has intimated
to us that the human soul and rational mind which is in man, not in the
beast, is invigorated, enlightened, and made happy in no other way
than by the very substance of God: that the soul itself gets somewhat
by and of the body, and yet holds the body subject to it, while the
senses of the body can be soothed and delighted by things bodily, and
that because of this kind of fellowship of soul and body in this life,
and in this mutual embrace of theirs, the soul is delighted when the
bodily senses are soothed, and saddened when they are offended; while
yet the happiness by which the soul itself is made happy cannot be
realized but by a participation of that ever-living, unchangeable
life, of that eternal substance, which is God: that as the soul,
which is inferior to God, causes the body, which is inferior to
itself, to live, so that alone which is superior to the soul can cause
that same soul to live happily. For the soul is higher than the body,
and higher than the soul is God. It bestows something on its
inferior, while there is something bestowed on itself by the superior.
Let it serve its Lord, that it may not be trampled on by its own
servant. This, brethren, is the Christian religion, which is
preached through the whole world, while its enemies are dismayed;
who, where they are conquered, murmur, and fiercely rage against it
where they prevail. This is the Christian religion, that one God be
worshipped, not many gods, because only one God can make the soul
happy. It is made happy by participation of God. Not by
participation of a holy soul does the feeble soul become happy, nor by
participation of an angel does the holy soul become happy; but if the
feeble soul seeks to be happy, let it seek that by which the holy soul
is made happy. For thou art made happy, not of an angel, but the
angel as well as thou of the same source.
6. These things being premised and firmly established, that the
rational soul is made happy only by God, that the body is enlivened
only by the soul, and that the soul is a something intermediate between
God and the body, direct your thoughts to, and recollect with me,
not the passage read today, of which we have spoken enough, but that
of yesterday, which we have been turning over and handling these three
days, and, to the best of our abilities, digging into until we should
come to the rock. The Word Christ, Christ the Word of God with
God, Christ the Word and the Word God, Christ and God and Word
one God. To this press on; O soul, despising, or even
transcending all things else, to this press on. There is nothing more
powerful than this creature, which is called the rational mind,
nothing more sublime: whatever is above this, is but the Creator.
But I was saying that Christ is the Word, and Christ is the Word
of God, and Christ the Word is God; but Christ is not only the
Word, since "the Word became flesh, and dwelt among us:"
therefore Christ is both Word and flesh. For when "He was in the
form of God, He thought it not robbery to be equal with God." And
what of us in our low estate, who, feeble and crawling on the ground,
Were not able to reach unto God, were we to be abandoned? God
forbid. "He emptied Himself, taking upon Him the form of a
servant;" not, therefore, by losing the form of God. He became
man who was God, by receiving what He was not, not by losing what
He was: so God became man. There thou hast something for thy
weakness, something for thy perfection. Let Christ raise thee by
that which is man, lead thee by That which is God-man, and guide
thee through to that which is God. And the whole preaching and
dispensation by Christ is this, brethren, and there is not another,
that souls may be raised again, and that bodies also may be raised
again. For each of the two was dead; the body by weakness, the soul
by iniquity. Because each was dead, each may rise again What each?
Soul and body. By what, then, can the soul rise again but by
Christ God? By what the body, but by the man Christ? For there
was also in Christ a human soul, a whole soul; not merely the
irrational part of the soul, but also the rational, which is called
mind. For there have been certain heretics, and they have been driven
out of the Church, who fancied that the body of Christ did not have
in it a rational mind, but, as it were, the animal life of a beast;
since, without the rational mind, life is only animal life. But
because they were driven out, and driven out by the truth, accept thou
the whole Christ, Word, rational mind, and flesh. This is the
whole Christ. Let thy soul rise again from iniquity by that which is
God, thy body from corruption by that which is man. There, most
beloved, hear ye what, so far as it appears to me, is the great
profundity of this passage; and see how Christ here speaks to the
effect, that the only reason why He came is, in order that souls may
have a resurrection from iniquity, and bodies from corruption. I have
already said by what our souls are raised, by the very substance of
God; by what our bodies are raised, by the human dispensation of our
Lord Jesus Christ.
7. "Verily, verily, I say unto you, The Son cannot of Himself
do anything, but what He seeth the Father doing; for what things
soever He has done, these also the Son doeth in like manner."
Yes, the heaven, the earth, the sea; the things that are in
heaven, on the earth, and in the sea; the visible and invisible, the
animals on the land, the plants in the fields, the creatures that swim
in the waters, that fly in the air, that shine in heaven; besides all
these, angels, virtues, thrones, dominations, principalities,
powers; "all were made by Him." Did God make all these, and show
them when made to the Son, that He also should make another world
full of all these? Certainly not. But, on the contrary, what does
He say? "For what things soever He has made, these," not
others, but "these also the Son doeth," not differently, "but in
like manner." "For the Father loveth the Son, and showeth Him
all things which Himself doeth." The Father showeth to the Son
that souls may be raised, for souls are raised up by the Father and
the Son; nor can souls live except God be their life. If souls,
then, cannot live unless God be their life, just as themselves are
the life of bodies; what the Father shows to the Son, that is, what
He doeth, He doeth through the Son. For it is not by doing that
He shows to the Son, but by showing He doeth through the Son. For
the Son sees the Father showing before anything is done; and from the
Father's showing and the Son's vision, is done what is done by the
Father through the Son. So are souls raised up, if they can see
that conjunction of unity, the Father showing, the Son seeing, and
the creature made by the Father's showing and the Son's seeing; and
that thing made by the Father's showing and the Son's seeing, which
is neither the Father nor the Son, but beneath the Father and the
Son, whatever is made by the Father through the Son. Who sees
this?
8. Behold, again we humble ourselves to carnal notions, and descend
to you, if indeed we had at any time ascended somewhat from you. Thou
wishest to show something to thy son, that he may do what thou doest;
thou art about to do, and thus to show the thing. Therefore, what
thou art about to do, in order to show it to thy son, thou doest not
surely by thy son; but thou alone doest that thing which, when done,
he may see, and do another such thing in like manner. This is not the
case there; why goest thou on to thy own similitude, and blottest out
the similitude of God within thee? There, the case is wholly
otherwise. Find a case in which thou showest to thy son what thou
doest before thou doest it; so that, after thou hast shown it, it
will be by the son thou doest. Perhaps something like this now occurs
to thee: Lo, sayest thou, I think to make a house, and I wish it
to be built by my son: before I build it myself, I point out to my
son what I mean to do: both he doeth, and I too by him to whom I
pointed out my wish. Thou hast retreated, indeed, from the former
similitude, but still thou liest in great dissimilitude. For, lo,
before thou canst make the house. thou dost inform thy son, and point
out to him what thou meanest to do; that, upon thy showing before thou
makest, he may make what thou hast shown, and so thou mayest make by
him: but thou wilt speak words to thy son, words will have to pass
between thee and him; between the person showing and the person
seeing, between speaker and hearer, flies articulate sound, which is
not what thou art, nor what he is. That sound, indeed, which goes
out of thy mouth, and by the concussion of the air touches thy son's
ear, and filling the sense of hearing, conveys thy thought to his
heart that sound, I say, is not thyself, nor thy son. A sign is
given from thy mind to thy son's mind, but that sign not either thy
mind or thy son's mind, but something else. Is it thus that we think
the Father has spoken to the Son? Were there words between the
Father and the Word? Then how is it? Or, whatever the Father
would say to the Son, if He would say it by a word, the Son
Himself is the Word of the Father, would He speak by a word to the
Word? Or, since the Son is the great Word, had smaller words to
pass between the Father and Son? Was it so, that some sound, as it
were a temporal, fleeting creature, had to issue from the mouth of the
Father, and strike upon the ear of the Son? Has God a body, that
this should proceed, as it were, from His lips? And has the Word
the ears of a body, into which sound may come? Lay aside all notions
of corporeal forms, regard simplicity, if thou art single. minded.
But how wilt thou be single-minded? If thou wilt not entangle
thyself with the world. but disentangle thyself from the world. For
by disentangling thyself, thou wilt be single-minded. And see, if
thou canst, what I say; or if thou canst not, believe what thou dost
not see. Thou speakest to thy son; thou speakest by a word: neither
art thou, nor is thy son, the word that sounds.
9. I have, sayest thou, another method of showing; for so well
instructed is my son, that he hears without my speaking, but I show
him by a nod what to do. Lo, show him by a nod what thou wilt, yet
certainly the mind holds within itself that which it would show. By
what dost thou give this nod? With the body, namely, with the lips,
the look, the brows, the eyes, the hands. All these are not what
thy mind is: these, too, are media; there was something understood
by these signs which are not what thy mind is, not what the mind of thy
son is; but all this which thou doest by the body is beneath thy mind,
and beneath the mind of thy son: nor can thy son know thy mind, unless
thou give him signs by the body. What, then, do I say? This is
not the case there; there all is simplicity. The Father shows to the
Son what He is doing, and by showing begets the Son. I see what I
have said; but because I see also to whom I have said it, may such
understanding be some time or other formed in you as to grasp it. If
ye are not able now to comprehend what God is, comprehend at least
what God is not: you will have made much progress, if you think of
God as being not something other than He is. God is not a body, not
the earth, not the heaven, not the moon, or sun, or stars not these
corporeal things. For if not heavenly things, how much less is He
earthly things! Put all body out of the question. Further, hear
another thing: God is not a mutable spirit. For I confess, and it
must be confessed, for it is the Gospel that speaks it, " God is a
Spirit." But pass beyond all mutable spirit, beyond all spirit that
now knows, now knows not; that now remembers, now forgets; that
wills what before it willed not, that wills not what before it willed;
either that suffers these mutabilities now or may suffer them: pass
beyond all these. Thou findest not any mutability in God; nor aught
that may have been one way before, and is otherwise now. For where
thou findest alternation, there a kind of death has taken place:
since, for a thing not to be what it was, is a death. The soul is
said to be immortal; so indeed it is, because it ever lives, and
there is in it a certain continuous life, but yet a mutable life.
According to the mutability of this life, it may be said to be
mortal; because if it lived wisely, and then becomes foolish, it dies
for the worse; if it lived foolishly, and becomes wise, it dies for
the better. For the Scripture teaches us that there is a death for
the worse, and that there is a death for the better. In any case,
they had died for the worse, of whom it said, "Let the dead bury
their dead;" and, "Awake, thou that sleepest, and arise from the
dead, and Christ shall give thee light;" and from this passage
before us, "When the dead shall hear, and they that hear shall
live." For the worse they had died; therefore do they come to life
again. By coming to life they die for the better, because by coming
to life again they will not be what they were; but for that to be,
which was not, is death. But perhaps it is not called death if it is
for the better? The apostle has called that death: "But if ye be
dead with Christ from the elements of this world, why do ye judge
concerning this world as if ye were still living?" And again, "For
ye are dead, and your life is hid with Christ in God." He wishes
us to die that we may live, because we have lived to die. Whatever
therefore dies, both from better to worse, and from worse to better,
is not God; because neither can supreme goodness proceed to better,
nor true eternity to worse. For true eternity is, where is nothing of
time. But was there now this, now that? Immediately time is
admitted, it is not eternal. For that ye may know that God is not
thus, as the soul is,-certainly the soul is immortal, what,
however, saith the apostle of God, "Who alone hath immortality,"
unless that he openly says this, He alone hath unchangeableness,
because He alone hath true eternity? Therefore no mutability is
there.
10. Recognize in thyself something which I wish to say within, in
thyself; not within as if in thy body, for in a sense one may say,
"in thyself." For there is in thee health, thy age whatever it be,
but this in regard to the body. In thee is thy hand and thy foot; but
there is one thing in thee, within; another thing in thee as in thy
garment. But leave outside thy garment and thyself, descend into
thyself, go to thy secret place, thy mind, and there see, if thou
canst, what I wish to say. For if thou art far from thyself, how
canst thou come near to God? I was speaking of God, and thou
believedst that thou wouldst understand. I am speaking of the soul,
I am speaking of thyself: understand this, there I will try thee.
For I do not travel very far for examples, when I mean to give thee
some similitude to thy God from thy own mind; because surely not in
the body, but in that same mind, was man made after the image of
God. Let us seek God in His own similitude; let us recognize the
Creator in His own image. There within, if we can, let us find
this that we speak of, how the Father shows to the Son, and how the
Son sees what the Father shows, before anything is made by the
Father through the Son. But when I shall have spoken, and thou
hast understood, thou must not think that spoken of to be something
just such as our example, that thou mayest therein keep piety, which
I wish to be kept by thee, and earnestly admonish thee to keep: that
is, if thou art not able to comprehend what God is, do not think it a
small matter for thee to know what He is not.
11. Behold, in thy mind, I see some two things, thy memory and
thy thought, which is, as it were, the seeing faculty and the vision
of thy soul. Thou seest something, and perceivest it by the eyes,
and thou committest it to the care of the memory. There, within, is
that which thou hast committed to thy memory, laid up in secret as in a
storehouse, as in a treasury, as in a kind of secret chamber and inner
cabinet. Thou thinkest of something else, thy attention is
elsewhere; what thou didst see is in thy memory, but not seen by
thee, because thy thought is bent on another thing. I prove this at
once. I speak to you who know; I mention by name Carthage; all who
know it have instantly seen Carthage within the mind. Are there as
many Carthages as there are minds of you? You have all seen it by
means of this name, by means of these syllables known to you, rushing
forth from my mouth: your ears were. touched; the sense of the soul
was touched through the body, and the mind bent back from another
object to this word, and saw Carthage. Was Carthage made there and
then? It was there already, but latent in the memory. Why was
latent there? Because thy mind was engaged on another matter; but
when thy thought turned back to that which was in the memory, thence it
was shaped, and became a kind of vision of the mind. Before, there
was not a vision, but there was memory; the vision was made by the
turning back of thought to memory. Thy memory, then, showed
Carthage to thy thought; and that which was in it before thou didst
direct thy mind to the memory, it exhibited to the attention of thy
thought when turned upon it. Behold, a showing is effected by the
memory, and a vision is produced in thought; and no words passed
between, no sign was given from the body: thou didst neither nod, nor
write, nor utter a sound; and yet thought saw what the memory showed.
But both that which showed, and that to which it showed, are of the
same substance. But yet, that thy memory might have Carthage in it,
the image was drawn in through the eyes, for thou didst see what thou
didst store up in thy memory. So hast thou seen the tree which thou
rememberest; so the mountain, the river; so the face of a friend, of
an enemy, of father, mother, brother, sister, son, neighbor; so
of letters written in a book, of the book itself; so of this church:
all these thou didst see, and didst commit to thy memory after they
were seen; and didst, as it were, lay up there what thou mightst by
thinking see at will, even when they should be absent from these eyes
of the body. Thou sawest Carthage when thou wast at Carthage; thy
soul received the image by the eyes; this image was laid up in thy
memory; and thou, the person who wast present at Carthage, didst
keep something within thee which thou mightst be able to see with
thyself, even when thou shouldst not be there. All these things thou
didst receive from without. What the Father shows to the Son, He
does not receive from without: all comes to pass within, because there
would be no creature at all without, unless the Father had made it by
the Son. Every creature was made by God; before it was made it was
not in being. It was not therefore seen, after being made and
retained in memory, that the Father might show it to the Son, as the
memory might show to thought; but, on the contrary, the Father
showed it to be made, the Son saw it to be made; and the Father made
it by showing, because He made it by the Son seeing. And therefore
we ought not to be surprised that it is said, "But what He seeth the
Father doing," not showing. For by this it is intimated that, with
the Father, to do and to show is the same thing; that hence we may
understand that He doeth all things by the Son seeing. Neither is
that showing, nor that seeing, temporal. Forasmuch as all times are
made by the Son, they could not certainly be shown to Him at any
point of time to be made. But the Father's showing begets the
Son's seeing, just in the same manner as the Father begets the
Son. For the showing produces the seeing, not the seeing the
showing. And if we were able to look into this matter more purely and
perfectly, perhaps we should find that the Father is not one thing,
His showing another; nor the Son one thing, His seeing another.
But if we have hardly apprehended this, if we have hardly been able to
explain how the memory exhibits to the thought what it has received from
without, how much less can we take in or explain how God the Father
shows to the Son, what He has not from elsewhere, or that which is
not other than Himself! We are only little ones: I tell you what
God is not, do not show you what God is. What shall we do, then,
that we may apprehend what He is? Can ye do this by or through me?
I say this to the little ones, both to you and to myself; there is by
whom we can: we have just now sung, just now heard, "Cast thy care
upon the Lord, and He will nourish thee." The reason why thou art
not able, O man, is because thou art a little one; being a little
one, thou must be nourished; being nourished, thou wilt become
full-grown; and what as a little one thou couldst not, thou shalt see
when full-grown; but that thou mayest be nourished, "cast thy care
upon the Lord, and He will nourish thee."
12. Therefore let us now briefly run over what remains, and do you
see how the Lord makes known to us the things which I have been here
commending to your attention. "The Father loveth the Son, and
showeth Him all things which Himself doeth." Himself raiseth up
souls, but by the Son, that the souls raised up may enjoy the
substance of God, that is, of the Father and of the Son. "And
greater works than these He will show Him." Greater than which?
Than healings of bodies. We have treated of this already, and must
not linger upon it now. Greater is the resurrection of the body unto
eternity than this healing of the body, wrought in that impotent man,
to last only for a time. "And greater works than these He will show
Him, that ye may marvel." "Will show," as if the act were
temporal, therefore as to a man made in time, since God the Word is
not made, He by whom all times were made. But Christ was made man
in time. We know in what consulship the Virgin Mary brought forth
Christ, conceived of the Holy Ghost. Wherefore He, by whom as
God the times were made, was made man in time. Hence, just as in
time, "He will show Him greater works," that is, the resurrection
of bodies, "that ye may marvel" at the resurrection of bodies wrought
by the Son.
13. He then returns to that resurrection of souls: "For as the
Father raiseth the dead, and quickeneth them, so also the Son
quick-eneth whom He will;" but this according to the Spirit. The
Father quickeneth, the Son quickeneth; the Father whom He will,
the Son whom He will; but the Father quickeneth the same as the
Son, because all things were made by Him. "For as the Father
raiseth up the dead, and quickeneth them, so also the Son quickeneth
whom He will." This is said of the resurrection of souls; but what
of the resurrection of bodies? He returns, and says: "For the
Father judgeth not any man. but all judgment hath He given to the
Son." The resurrection of souls is effected by the eternal and
unchangeable substance of the Father and Son. But the resurrection
of bodies is effected by the dispensation of the Son's humanity,
which dispensation is temporal, not co-eternal with the Father.
Therefore, when He mentioned judgment, in which there should be a
resurrection of bodies, He saith, "For the Father judgeth not any
man, but all judgment hath He given to the Son;" but concerning the
resurrection of souls, He saith, "Even as the Father raiseth the
dead, and quickeneth them, so also the Son quickeneth whom He
will." That, then, the Father and the Son together. But this
concerning the resurrection of bodies: "The Father judgeth not any
man, but hath given all judgment to the Son; that all may honor the
Son, even as they honor the Father." This is referred to the
resurrection of souls. "That all may honor the Son." How?
"Even as they honor the Father." For the Son works the
resurrection of souls in the same manner as the Father doth; the Son
quickeneth just as the Father doth. Therefore, in the resurrection
of souls, "let all honor the Son as they honor the Father." But
what of the honoring on account of the resurrection of the body?
"Whoso honoreth not the Son, honoreth not the Father that sent
Him." He said not even as, but honoreth and honoreth. For the man
Christ is honored, but not even as God the Father. Why?
Because, with respect to this, He said, "The Father is greater
than I." And when is the Son honored even as the Father is
honored? When "in the beginning was the Word, and the Word was
with God; and all things were made by Him." And hence, in this
second honoring, what saith He? "Whoso honoreth not the Son,
honoreth not the Father that sent Him." The Son was not sent, but
because He was made man.
14. "Verily, verily, I say unto you." Again He returns to
the resurrection of souls, that by continual repetition we may
apprehend His meaning; because we could not keep up with His
discourse hastening on as on wings. Lo, the Word of God lingers
with. us; lo, it doth, as it were, dwell with our infirmities. He
returns again to the mention of the resurrection of souls. "Verily,
verily, I say unto you, Whoso heareth my word, and believeth Him
that sent me, hath eternal life;" but hath it as from the Father.
"For whoso heareth my word, and believeth Him that sent me, hath
eternal life" from the Father, by believing the Father that sent the
Son "And shall not come into judgment, but is passed from death to
life." But from the Father, whom he believes, is he quickened.
What, dost Thou not quicken? See that the Son also "quickeneth
whom He will." "Verily, verily, I say unto you, That the hour
cometh when the dead shall hear the voice of the Son of God, and they
that hear shall live." Here He did not say, they shall believe Him
that sent me, and therefore shall live; but by hearing the voice of
the Son of God, "they that hear," that is, they that obey the
Son of God, "shall live." Therefore, both from the Father shall
they live, when they will believe the Father; and from the Son shall
they live, when they will hear the voice of the Son of God. Why
shall they live both from the Father and from the Son "For even as
the Father hath life in Himself, so also hath He given to the Son
to have life in Himself."
15. He has finished speaking of the resurrection of souls; it
remains to speak more evidently of the resurrection of bodies. "And
hath given Him authority also to execute judgment:" not only to raise
up souls by faith and wisdom, but also to execute judgment. But why
this? "Because He is the Son of man." Therefore the Father
doeth something through the Son of man, which He doeth not from His
own substance, to which the Son is equal: as, for instance, that
He should be born, crucified, dead, and have a resurrection; for
not any of these is contingent to the Father. In the same manner also
the raising again of bodies. For the raising to life of souls the
Father effects from His own substance, by the substance of the Son,
in which the Son is equal to Him; because souls are made partakers of
that unchangeable light, but not bodies; but the raising again of
bodies, the Father effects through the Son of man. For "He hath
given Him authority also to execute judgment, because He is the Son
of man;" according to that which He said above, "For the Father
judgeth not any man." And to show that He said this of the
resurrection of bodies, He goes on: "Marvel not at this, for the
hour cometh:" not, and now is; but, "the hour cometh, in which
all that are in the graves (this ye have already heard sufficiently
explained yesterday) shall hear His voice, and come forth."
Where? Into judgment: "They that have done well, into the
resurrection of life; and they that have done evil, into the
resurrection of judgment." And dost Thou do this alone, because the
Father hath given all judgment to the Son, and judgeth not any man?
I, saith He, do it. But how doest Thou it? "I cannot of myself
do anything; as I hear, I judge; and my judgment is just." When
He was treating of the resurrection of souls, He did not say, I
hear; but, l see. For I hear refers to the command of the Father
as giving order. Therefore, now as a man, just as He than whom the
Father is greater; as from the form of a servant, not from the form
of God, "As I hear, I judge; and my judgment is just." Whence
is the man's judgment a just one? My brethren, mark well:
"Because I seek not my own will, but the will of Him that sent
me."
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