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AND so the same Apostle says: "From henceforth we know no man according
to the flesh, and if we have known Christ according to the flesh, yet now
we know Him so no longer." Admirably consistent are all the writings of
the sacred word with each other, and in every portion of them: even where
they do not correspond in the farm of the words, yet they agree in the
drift and substance. As where he says: "And if we have known Christ
according to the flesh, yet now we know Him so no longer." For the witness
of the passage before us confirms that quoted above, in which he said: "Of
whom is Christ according to the flesh, who is over all, God blessed for
ever." For there he writes: "Of whom is Christ according to the flesh;" and
here: "if we have known Christ according to the flesh." There: "who is over
all, God blessed for ever;" and here: "yet now we no longer know Christ
according to the flesh." The look of the words is different, but their
force and drift is the same. For it is the same Person whom he there
declares to be God over all born according to the flesh, whom he here
asserts that he no longer knows according to the flesh. And plainly for
this reason; viz., because Him whom he had known as born in the flesh, he
acknowledges as God for ever; and therefore says that he knows him not
after the flesh, because He is over all, God blessed for ever; and the
phrase there: "who is over all God," answers to this: "we no longer know
Christ according to the flesh;" and this phrase: "we no longer know Christ
according to the flesh" implies this: "who is God blessed for ever." The
declaration of Apostolic teaching then somehow rises, as it were to greater
heights, and though it is self-consistent throughout, yet it supports the
mystery of the perfect faith, with a still more express statement, and
says: "And though we have known Christ according to the flesh, yet now we
know Him so no longer," i.e., as formerly we knew Him as man as well as
God, yet now only as God. For when the frailty of flesh comes to an end, we
no longer know anything in Him except the power of Divinity, for all that
is in Him is the power of Divine Majesty, where the weakness of human
infirmity has ceased to exist. In this passage then he has thoroughly
expounded the whole mystery of the Incarnation, and of His perfect
Divinity. For where he says: "And if we have known Christ according to the
flesh," he speaks of the mystery of God born in flesh. But by adding "yet
now we know Him so no longer," he manifests His power when weakness is laid
aside. And thus that knowledge of the flesh has to do with His humanity,
and that ignorance, with the glory of His Divinity. For to say "we have
known Christ according to the flesh:" means "as long as that which was
known, existed. Now we no longer know it, after it has ceased to exist. For
the nature of flesh has been transformed into a spiritual substance: and
that which formerly belonged to the manhood, has all become God's. And
therefore we no longer know Christ according to the flesh, because when
bodily infirmity has been absorbed by Divine Majesty, nothing remains in
that Sacred Body, from which weakness of the flesh can be known in it. And
thus whatever had formerly belonged to a twofold substance, has become
attached to a single Power. Since there is no sort of doubt that Christ,
who was crucified through human weakness lives entirely through the glory
of His Divinity.
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