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HOW then is Christ (whom you term a mere man) proclaimed in Holy
Scripture to be God without beginning, if by our own confession the Lord's
manhood did not exist before His birth and conception of a Virgin? And
how can we read of so close a union of man and God, as to make it appear
that man was ever co-eternal with God, and that afterwards God
suffered with man: whereas we cannot believe that man can be without
beginning or that God can suffer? It is this which we established in our
previous writings; viz., that God being joined to manhood, i.e., to His
own body, does not allow any separation to be made in men's thoughts
between man and God. Nor will He permit anyone to hold that there is one
Person of the Son of man, and another Person of the Son of God. But in all
the holy Scriptures He joins together and as it were incorporates in the
Godhead, the Lord's manhood, so that no one can sever man from God in
time, nor God from man at His Passion. For if you regard Him in time, you
will find that the Son of man is ever with the Son of God. If you take note
of His Passion, you will find that the Son of God is ever with the Son of
man, and that Christ the Son of man and the Son of God is so one and
indivisible, that, in the language of holy Scripture, the man cannot be
severed in time from God, nor God from man at His Passion. Hence comes
this: "No man hath ascended into heaven, but He who came down from heaven,
even the Son of man who is in heaven." Where the Son of God while He
was speaking on earth testified that the Son of man was in heaven: and
testified that the same Son of man, who, He said, would ascend into heaven,
had previously come down from heaven. And this: "What and if ye shall see
the Son of man ascend up where He was before," where He gives the name
of Him who was born of man, but affirms that He ever was up on high. And
the Apostle also, when considering what happened in time, says that all
things were made by Christ. For he says, "There is one Lord Jesus Christ,
by whom are all things." But when speaking of His Passion, he shows
that the Lord of glory was crucified. "For if," he says, "they had known,
they would never have crucified the Lord of glory." And so too the
Creed speaking of the only and first-begotten Lord Jesus Christ, "Very
God of Very God, Being of one substance with the Father, and the Maker of
all things," affirms that He was born of the Virgin and crucified and
afterwards buried. Thus joining in one body (as it were) the Son of God and
of man, and uniting God and man, so that there can be no severance either
in time or at the Passion, since the Lord Jesus Christ is shown to be one
and the same Person, both as God through all eternity, and as man through
the endurance of His Passion; and though we cannot say that man is without
beginning or that God is passible, yet in the one Person of the Lord Jesus
Christ we can speak of man as eternal, and of God as dead. You see then
that Christ means the whole Person, and that the name represents both
natures, for both man and God are born, and so it takes in the whole Person
so that when this name is used we see that no part is left out. There was
not then before the birth of a Virgin the same eternity belonging in the
past to the manhood as to the Divinity, but because Divinity was united to
manhood in the womb of the Virgin, it follows that when we use the name of
Christ one cannot be spoken of without the other.
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