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BUT let us see something more on the subject. Christ then, according to
the Apostle, is the power of God and the wisdom of God. What have you to
say to this? How can you get out of it? There is no place for you to escape
and fly to. Christ is the wisdom of God and the power of God. He, I say,
whom the Jews attacked, the Gentiles mocked, whom you yourself together
with them are persecuting,--He, I say, who is foolishness to the heathen,
and a stumbling-block to the Jews, and both to you, He, I say, is the power
of God and the wisdom of God. What is there that you can do? Shut your
ears, forsooth, so as not to hear? This the Jews did also when the Apostle
was preaching. Do what you will, Christ is in heaven, and in God, and with
Him, and in Him in the heavens above in whom also He was here below: you
can no longer persecute Him with the Jews. But you do the one thing that
you can. You persecute Him in the faith, you persecute Him in the church,
you persecute Him with the arms of a wicked belief, you persecute Him with
the sword of false doctrine. Perhaps you do rather more than the Jews of
old did. You now persecute Christ, after ever those who did persecute Him,
have believed. But perhaps you think that the sin is less because you can
no longer lay hands on Him. No less grievous, I tell you, no less grievous
to Him is that persecution, in which sinful men persecute Him in the
persons of His followers. But the mention of the Lord's cross offends you.
It always offended the Jews as well. You shudder at hearing that God
suffered: the Gentiles in their error mocked at this also. I ask you then,
in what point do you differ from them, since you both agree in this
forwardness? But for my part I not only do not water down this preaching of
the holy cross, this preaching of the Lord's passion, but as far as my
wishes and powers go I emphasise it. For I will declare that He who was
crucified is not only the power and wisdom of God, than which there is
nothing greater, but actually Lord of absolute Divinity and glory. And this
the rather, because this assertion of mine is the doctrine of God, as the
Apostle says: "We speak wisdom among them that are perfect: but the wisdom
not of this world, nor of the rulers of this world who are brought to
nought: but we speak the hidden wisdom of God in a mystery, which God
ordained before the world, unto our glory: which none of the princes of
this world knew: for if they had known it, they would never have crucified
the Lord of glory. But as it is written: that eye hath not seen, nor ear
heard, neither hath it entered into the heart of man, what God hath
prepared for them that love Him." You see what great matters the
Apostle's discourse comprises in how small a compass. He says that he
speaks wisdom, but a wisdom which only those that are perfect can know, and
which the prudent of this world cannot know. For he says that this is the
wisdom of God, which is hidden in a Divine mystery, and predestined before
all worlds for the glory of the saints: and that therefore it is only known
to those who savour of God; while the princes of this world are utterly
ignorant of it. But he adds the reason, to establish both points that he
had mentioned, saying: "For if they had known it, they would never have
crucified the Lord of glory. But it is written, that eye hath not seen, nor
ear hath heard, neither hath it entered into the heart of man, what God
hath prepared for them that love Him." You see then how the wisdom of God,
hidden in a mystery, and predestined before all worlds, was unknown to
those who crucified the Lord of glory, and known by those who received it.
And well does he say that the wisdom of God was hidden in a mystery, for
never yet could the eye of any man see, or the ear hear, or the heart
imagine this; viz., that the Lord of glory should be born of a virgin and
come in the flesh, and suffer all kinds of punishment, and shameful
passion. But with regard to these gifts of God, as there is no one who--
since they were hidden in a mystery--could ever of himself understand them,
so blessed is he who has grasped them when they are revealed. Thus all who
have failed to grasp them must be reckoned among the princes of this world,
and those who have grasped them among God's wise ones. He then does not
grasp it who denies God born in the flesh; therefore you also do not grasp
it, as you deny this. But do what you will, deny as impiously as you like,
we the rather believe the Apostle. But why should I say the Apostle? the
rather do we believe God. For through the Apostle we believe Him, whom we
know to have spoken by the Apostle. The Divine word says that the Word of
glory was crucified by the princes of the world. You deny it. They also who
crucified Him denied that it was God whom they were crucifying. They then
who confess Him have their portion with the Apostle who confessed Him. You
are sure to have your lot with His persecutors. What is there then that can
be replied to this? The Apostle says that the Lord of glory was chief-fled.
Alter this if you can. Separate now, if you please, Jesus from God. At
least you cannot deny that Christ was crucified by the Jews. But it was the
Lord of glory who was crucified. Therefore you must either deny that Christ
was nailed to the cross, or you must admit that God was nailed to it.
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