On the Trinity — Book I

In the Retractations (ii. 15) Augustine describes this work in the following way:

In the Retractations (ii. 15) Augustine speaks of this work in the following terms:–

I spent several years writing fifteen books about the Trinity, which is God. However, when I had not yet finished the thirteenth book, some people who were extremely eager to have the work were being made to wait longer than they could endure, and it was stolen from me in a less polished state than it either could have been or would have been if it had been published when I intended. As soon as I discovered this, since I had other copies of it, I had initially decided not to publish it myself, but instead to mention what had happened in some other work. However, at the urgent request of fellow believers whom I could not refuse, I corrected it as much as I thought appropriate, and finished and published it, adding at the beginning a letter that I had written to the venerable Aurelius, Bishop of Carthage, in which I explained, by way of introduction, what had happened, what I had originally intended to do, and what the love of my fellow believers had compelled me to do.

I spent some years in writing fifteen books concerning the Trinity, which is God . When, however, I had not yet finished the thirteenth Book, and some who were exceedingly anxious to have the work were kept waiting longer than they could bear, it was stolen from me in a less correct state than it either could or would have been had it appeared when I intended. And as soon as I discovered this, having other copies of it, I had determined at first not to publish it myself, but to mention what had happened in the matter in some other work; but at the urgent request of brethren, whom I could not refuse, I corrected it as much as I thought fit, and finished and published it, with the addition, at the beginning, of a letter that I had written to the venerable Aurelius, Bishop of Carthage , in which I set forth, in the way of prologue, what had happened, what I had intended to do of myself, and what love of my brethren had forced me to do.

The letter he refers to here is as follows:

The letter to which he here alludes is the following:–

To the most blessed Lord, whom he respects with entirely genuine love, to his holy brother and fellow priest, Pope Aurelius, Augustine sends greetings in the Lord. I began as a very young man, and have published in my old age, some books concerning the Trinity, who is the supreme and true God. I had actually set the work aside when I discovered that it had been prematurely, or rather secretly, stolen from me before I had completed it and before I had revised and finished it as I had planned. I had not intended to publish the books one by one, but all at once, since the development of the investigation led me to add the later books to the ones that came before them. When these people prevented the fulfillment of my plan (because some of them had gained access to the work before I intended), I had stopped dictating it, intending to make my complaint public in some other work I might write, so that whoever could might know that the books had not been published by me but had been taken from my possession before they were in my own judgment ready for publication. However, compelled by the urgent requests of many of my brothers, and especially by your command, I have taken the trouble, with God's help, to complete the work, laborious as it is. As now corrected (not as I wished, but as I could, so that the books would not differ too greatly from those that had secretly gotten into people's hands), I have sent them to your Reverence through my very dear son and fellow deacon, and have allowed them to be heard, copied, and read by anyone who wishes. Certainly, if I could have carried out my original plan, although they would have contained the same ideas, they would have been worked out much more thoroughly and clearly, as far as the difficulty of explaining so profound a subject, and as far as my own abilities, might have permitted. There are some people, however, who have the first four, or rather five, books without the prefaces, and the twelfth with a considerable part of its later chapters missing. But these people, if they wish and are able, will correct the whole if they become familiar with the present edition. In any case, I must ask that you order this letter to be placed separately, but at the beginning of the books. Farewell. Pray for me.

To the most blessed Lord, whom he reveres with most sincere love , to his holy brother and fellow priest , Pope Aurelius, Augustine sends health in the Lord. I began as a very young man, and have published in my old age, some books concerning the Trinity, who is the supreme and true God. I had in truth laid the work aside, upon discovering that it had been prematurely, or rather surreptitiously, stolen from me before I had completed it, and before I had revised and put the finishing touches to it, as had been my intention. For I had not designed to publish the Books one by one, but all together, inasmuch as the progress of the inquiry led me to add the later ones to those which precede them. When, therefore, these people had hindered the fulfillment of my purpose (in that some of them had obtained access to the work before I intended), I had given over dictating it, with the idea of making my complaint public in some other work that I might write, in order that whoever could might know that the Books had not been published by myself, but had been taken away from my possession before they were in my own judgment fit for publication. Compelled, however, by the eager demands of many of my brethren, and above all by your command, I have taken the pains, by God's help, to complete the work, laborious as it is; and as now corrected (not as I wished, but as I could, lest the Books should differ very widely from those which had surreptitiously got into people's hands), I have sent them to your Reverence by my very dear son and fellow deacon , and have allowed them to be heard, copied, and read by every one that pleases. Doubtless, if I could have fulfilled my original intention, although they would have contained the same sentiments, they would have been worked out much more thoroughly and clearly, so far as the difficulty of unfolding so profound a subject, and so far, too, as my own powers, might have allowed. There are some persons , however, who have the first four, or rather five, Books without the prefaces, and the twelfth with no small part of its later chapters omitted. But these, if they please and can, will amend the whole, if they become acquainted with the present edition. At any rate, I have to request that you will order this letter to be prefixed separately, but at the beginning of the Books. Farewell. Pray for me.

This discussion about the Trinity, as the reader should know, has been written to guard against the clever arguments of those who refuse to begin with faith and are misled by an immature and twisted love of reasoning. One group of such people tries to apply ideas they have formed about physical things—whether through bodily sense experience, natural human intelligence and careful observation, or through systematic study—to things that are incorporeal and spiritual. They try to measure and understand the latter by means of the former. A second group forms whatever thoughts they have about God based on the nature or experiences of the human mind, and because of this mistake, they guide their arguments about God using distorted and deceptive rules. A third group does try to rise above the entire created order, which is certainly changeable, in order to lift their thinking to the unchangeable substance, which is God. But they are weighed down by the burden of mortality, and while they seem to want to know what they do not know and cannot know what they want to know, they block themselves from the very path of understanding through an overly bold assertion of their own presumptuous judgments. They would rather not correct their opinion when it is wrong than change what they have already defended. This is actually the common problem of all three groups I have mentioned—those who think about God based on physical things, those who do so based on the spiritual creature such as the soul, and those who consider neither the body nor the spiritual creature yet still think falsely about God. These last are even further from the truth because nothing corresponding to their ideas can be found either in the body, in the made or created spirit, or in the Creator himself. For example, whoever thinks that God is white or red is wrong, even though these things are found in the body. Likewise, whoever thinks of God as sometimes forgetting and sometimes remembering, or anything similar, is equally wrong, even though these things are found in the mind. But whoever thinks that God is so powerful as to have generated himself is even more wrong, because not only does God not exist in this way, but neither does the spiritual nor the bodily creature—for there is nothing at all that generates its own existence.

1. The following dissertation concerning the Trinity, as the reader ought to be informed, has been written in order to guard against the sophistries of those who disdain to begin with faith , and are deceived by a crude and perverse love of reason. Now one class of such men endeavor to transfer to things incorporeal and spiritual the ideas they have formed, whether through experience of the bodily senses, or by natural human wit and diligent quickness, or by the aid of art, from things corporeal; so as to seek to measure and conceive of the former by the latter. Others, again, frame whatever sentiments they may have concerning God according to the nature or affections of the human mind; and through this error they govern their discourse, in disputing concerning God , by distorted and fallacious rules. While yet a third class strive indeed to transcend the whole creation, which doubtless is changeable, in order to raise their thought to the unchangeable substance, which is God ; but being weighed down by the burden of mortality, while they both would seem to know what they do not, and cannot know what they would, preclude themselves from entering the very path of understanding, by an over-bold affirmation of their own presumptuous judgments; choosing rather not to correct their own opinion when it is perverse, than to change that which they have once defended. And, indeed, this is the common disease of all the three classes which I have mentioned — viz. , both of those who frame their thoughts of God according to things corporeal, and of those who do so according to the spiritual creature, such as is the soul ; and of those who neither regard the body nor the spiritual creature, and yet think falsely about God ; and are indeed so much the further from the truth , that nothing can be found answering to their conceptions, either in the body, or in the made or created spirit, or in the Creator Himself. For he who thinks, for instance, that God is white or red, is in error ; and yet these things are found in the body. Again, he who thinks of God as now forgetting and now remembering, or anything of the same kind, is none the less in error ; and yet these things are found in the mind . But he who thinks that God is of such power as to have generated Himself, is so much the more in error , because not only does God not so exist, but neither does the spiritual nor the bodily creature; for there is nothing whatever that generates its own existence .

To purify the human mind from errors of this kind, Holy Scripture has adapted itself to those who are immature. It has not avoided using words drawn from any category of things that actually exist, through which, like food, our understanding might gradually rise to divine and transcendent realities. When speaking of God, Scripture has used words taken from physical things, as when it says, "Hide me under the shadow of Your wings." It has also borrowed many things from the spiritual creation to signify what is not literally true but must be expressed this way—for example, "I the Lord your God am a jealous God" and "It repents me that I have made man." However, Scripture has drawn no words at all, whether for figures of speech or mysterious sayings, from things that do not exist whatsoever. This is why those who are blocked from the truth by this third type of error are more harmfully and emptily foolish than others, since they imagine things about God that can be found neither in Him nor in any creature. Divine Scripture customarily creates, as it were, attractions for children from things found in creation, by which the affections of the weak may be moved, according to their capacity and as if by steps, to seek what is above and leave what is below. But this same Scripture rarely uses things that are spoken properly of God alone and are not found in any creature—for instance, what was said to Moses: "I am that I am" and "I Am has sent me to you." Since both body and soul are also said in some sense to be, Holy Scripture certainly would not express itself this way unless it meant to be understood in some special sense. Similarly, what the Apostle says: "Who only has immortality." Since the soul is also said to be, and is, in a certain manner immortal, Scripture would not say "only has" unless true immortality is unchangeableness, which no creature can possess since it belongs to the creator alone. Likewise James says, "Every good gift and every perfect gift is from above, and comes down from the Father of Lights, with whom is no variableness, neither shadow of turning." And David says, "You shall change them, and they shall be changed; but You are the same."

2. In order, therefore, that the human mind might be purged from falsities of this kind, Holy Scripture , which suits itself to babes has not avoided words drawn from any class of things really existing, through which, as by nourishment, our understanding might rise gradually to things divine and transcendent. For, in speaking of God , it has both used words taken from things corporeal, as when it says, Hide me under the shadow of Your wings; and it has borrowed many things from the spiritual creature, whereby to signify that which indeed is not so, but must needs so be said: as, for instance, I the Lord your God am a jealous God ; and, It repents me that I have made man. But it has drawn no words whatever, whereby to frame either figures of speech or enigmatic sayings, from things which do not exist at all. And hence it is that they who are shut out from the truth by that third kind of error are more mischievously and emptily vain than their fellows; in that they surmise respecting God , what can neither be found in Himself nor in any creature. For divine Scripture is wont to frame, as it were, allurements for children from the things which are found in the creature; whereby, according to their measure, and as it were by steps, the affections of the weak may be moved to seek those things that are above, and to leave those things that are below. But the same Scripture rarely employs those things which are spoken properly of God , and are not found in any creature; as, for instance, that which was said to Moses , I am that I am; and, I Am has sent me to you. For since both body and soul also are said in some sense to be , Holy Scripture certainly would not so express itself unless it meant to be understood in some special sense of the term. So, too, that which the Apostle says, Who only has immortality . Since the soul also both is said to be, and is, in a certain manner immortal , Scripture would not say only has, unless because true immortality is unchangeableness; which no creature can possess, since it belongs to the creator alone. So also James says, Every good gift and every perfect gift is from above, and comes down from the Father of Lights, with whom is no variableness, neither shadow of turning. So also David, You shall change them, and they shall be changed; but You are the same.

It is difficult to contemplate and fully grasp the substance of God, who fashions changeable things without any change in Himself, and creates temporal things without any temporal movement in Himself. Therefore, we must purge our minds to be able to see ineffably that which is ineffable. Since we have not yet reached this point, we need to be nourished by faith and led along paths better suited to our capacity, so that we may become fit and able to comprehend it. This is why the Apostle says that all the treasures of wisdom and knowledge are indeed hidden in Christ. Yet he presented Christ to those who were babes in Christ—people already born again by His grace but still carnal and psychical—not through that divine virtue by which He is equal to the Father, but through that human weakness by which He was crucified. For Paul says, I determined not to know anything among you, save Jesus Christ and Him crucified, and then continues, And I was with you in weakness, and in fear, and in much trembling. Shortly afterward he tells them, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto you were not able to bear it, neither yet now are you able. Some people become angry at this kind of language and think it is meant to insult them. They mostly prefer to believe that those who speak this way have nothing to say, rather than accept that they themselves cannot understand what has been said. Sometimes we do present to them not the full explanation they seek in their inquiries about God—because neither can they receive it, nor can we perhaps fully grasp or express it ourselves—but rather an explanation that demonstrates to them how incapable and completely unfit they are to understand what they are asking of us. But because they do not hear what they want, they think we are either deceiving them to hide our own ignorance or speaking maliciously because we begrudge them knowledge. And so they leave angry and upset.

3. Further, it is difficult to contemplate and fully know the substance of God ; who fashions things changeable, yet without any change in Himself, and creates things temporal, yet without any temporal movement in Himself. And it is necessary, therefore, to purge our minds, in order to be able to see ineffably that which is ineffable; whereto not having yet attained, we are to be nourished by faith , and led by such ways as are more suited to our capacity, that we may be rendered apt and able to comprehend it. And hence the Apostle says, that in Christ indeed are hid all the treasures of wisdom and knowledge ; and yet has commended Him to us, as to babes in Christ , who, although already born again by His grace , yet are still carnal and psychical, not by that divine virtue wherein He is equal to the Father , but by that human infirmity whereby He was crucified. For he says, I determined not to know anything among you, save Jesus Christ and Him crucified; and then he continues, And I was with you in weakness, and in fear , and in much trembling. And a little after he says to them, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ . I have fed you with milk, and not with meat: for hitherto you were not able to bear it, neither yet now are you able. There are some who are angry at language of this kind, and think it is used in slight to themselves, and for the most part prefer rather to believe that they who so speak to them have nothing to say, than that they themselves cannot understand what they have said. And sometimes, indeed, we do allege to them, not certainly that account of the case which they seek in their inquiries about God — because neither can they themselves receive it, nor can we perhaps either apprehend or express it — but such an account of it as to demonstrate to them how incapable and utterly unfit they are to understand that which they require of us. But they, on their parts, because they do not hear what they desire, think that we are either playing them false in order to conceal our own ignorance , or speaking in malice because we grudge them knowledge ; and so go away indignant and perturbed.

With the Lord our God helping us, we will attempt to explain, as far as we are able, the very thing they so insistently demand: namely, that the Trinity is the one and only true God, and also how the Father, the Son, and the Holy Spirit are rightly said, believed, and understood to be of one and the same substance or ousia, so that they cannot imagine we are putting them off with excuses, but may discover through actual experience both that the highest good is perceived only by the most purified minds, and that for this reason they themselves cannot perceive or understand it, because the eye of the human mind, being weak, is overwhelmed in such overwhelming light unless it is strengthened by the nourishment of the righteousness of faith. First, however, we must demonstrate according to the authority of the Holy Scriptures whether the faith is indeed so. Then, if God is willing and helps us, we may perhaps serve these talkative debaters—more prideful than capable, and therefore suffering from a more dangerous disease—well enough to enable them to find something they cannot doubt, so that when they cannot find the same clarity elsewhere, they may recognize the fault lies in their own minds rather than in the truth itself or in our arguments. In this way, if they have any love or fear of God in them, they may turn back and begin from faith in proper order, finally understanding how beneficial a remedy has been provided for the faithful in the holy Church, by which careful piety, healing the weakness of the mind, may make it able to perceive the unchangeable truth and prevent it from falling headlong through reckless disorder into destructive and false opinion. I myself will not shrink from investigation if I am uncertain about anything, nor be ashamed to learn if I am wrong about anything.

4. Wherefore, our Lord God helping, we will undertake to render, as far as we are able, that very account which they so importunately demand: viz ., that the Trinity is the one and only and true God , and also how the Father , the Son , and the Holy Spirit are rightly said, believed , understood, to be of one and the same substance or essence ; in such wise that they may not fancy themselves mocked by excuses on our part, but may find by actual trial, both that the highest good is that which is discerned by the most purified minds, and that for this reason it cannot be discerned or understood by themselves, because the eye of the human mind , being weak, is dazzled in that so transcendent light, unless it be invigorated by the nourishment of the righteousness of faith . First, however, we must demonstrate, according to the authority of the Holy Scriptures , whether the faith be so. Then, if God be willing and aid us, we may perhaps at least so far serve these talkative arguers — more puffed up than capable, and therefore laboring under the more dangerous disease — as to enable them to find something which they are not able to doubt , that so, in that case where they cannot find the like, they may be led to lay the fault to their own minds, rather than to the truth itself or to our reasonings; and thus, if there be anything in them of either love or fear towards God , they may return and begin from faith in due order: perceiving at length how healthful a medicine has been provided for the faithful in the holy Church, whereby a heedful piety , healing the feebleness of the mind , may render it able to perceive the unchangeable truth , and hinder it from falling headlong, through disorderly rashness, into pestilent and false opinion. Neither will I myself shrink from inquiry, if I am anywhere in doubt ; nor be ashamed to learn, if I am anywhere in error .

Further, let me ask my reader: wherever he is certain about something, as I am, let him continue with me; wherever he has doubts, as I do, let him join me in searching for answers; wherever he recognizes that he is wrong, let him come back to me; wherever he recognizes that I am wrong, let him call me back. In this way we may enter together upon the path of love and advance toward Him of whom it is said, Seek His face evermore. I would make this devout and safe agreement, in the presence of our Lord God, with all who read my writings—both in all other cases and especially in the case of those writings which investigate the unity of the Trinity, of the Father and the Son and the Holy Spirit. In no other subject is error more dangerous, inquiry more difficult, or the discovery of truth more rewarding. If any reader should say, This is not well said, because I do not understand it, such a person is finding fault with my language, not with my faith. It might perhaps have been put more clearly, yet no one has ever spoken in such a way as to be understood in all things by all people. Therefore, let the reader who finds this fault with my writing see whether he can understand other authors who have handled similar subjects and questions, when he does not understand me. If he can, let him put down my book, or even, if he wishes, throw it away, and let him spend his effort and time instead on those whom he understands. Yet let him not think on that account that I ought to have been silent, just because I have not been able to express myself as smoothly and clearly to him as those authors do whom he understands. For not all things which all people have written come into the hands of all. It is possible that some who are capable of understanding even these writings of mine may not find those more readable works, and may come across mine only. For this reason it is useful that many people should write many books, differing in style but not in faith, concerning even the same questions, so that the subject matter itself may reach the greatest number of people—some in one way, some in another. But if the person who complains that he has not understood these things has never been able to comprehend any careful and precise reasonings at all upon such subjects, then in that case let him deal with himself through determination and study, so that he may know better—not with me through quarrels and disputes, demanding that I keep silent. Again, let the reader who says, when he reads my book, Certainly I understand what is said, but it is not true, assert, if he pleases, his own opinion, and refute mine if he is able. And if he does this with love and truth, and takes the trouble to make it known to me (if I am still alive), I shall then receive the most abundant fruit of this labor of mine. And if he cannot inform me myself, I would be most willing and glad if he would inform those whom he can. Yet, for my part, I meditate on the law of the Lord, if not day and night, at least for such brief times as I can, and I commit my meditations to writing lest they should escape me through forgetfulness. I hope by the mercy of God that He will make me hold firmly to all truths of which I feel certain; but if I am mistaken about anything, that He will Himself reveal even this to me, whether through secret inspiration and warning, or through His own plain words, or through the arguments of my brothers. This I pray for, and this hope and desire I commit to Him, who is fully able to keep those things which He has given me and to fulfill those things which He has promised.

5. Further let me ask of my reader, wherever, alike with myself, he is certain, there to go on with me; wherever, alike with myself, he hesitates, there to join with me in inquiring; wherever he recognizes himself to be in error , there to return to me; wherever he recognizes me to be so, there to call me back: so that we may enter together upon the path of charity, and advance towards Him of whom it is said, Seek His face evermore. And I would make this pious and safe agreement, in the presence of our Lord God , with all who read my writings, as well in all other cases as, above all, in the case of those which inquire into the unity of the Trinity, of the Father and the Son and the Holy Spirit ; because in no other subject is error more dangerous, or inquiry more laborious, or the discovery of truth more profitable. If, then, any reader shall say, This is not well said, because I do not understand it; such an one finds fault with my language, not with my faith : and it might perhaps in very truth have been put more clearly; yet no man ever so spoke as to be understood in all things by all men . Let him, therefore, who finds this fault with my discourse, see whether he can understand other men who have handled similar subjects and questions, when he does not understand me: and if he can, let him put down my book, or even, if he pleases, throw it away; and let him spend labor and time rather on those whom he understands. Yet let him not think on that account that I ought to have been silent, because I have not been able to express myself so smoothly and clearly to him as those do whom he understands. For neither do all things, which all men have written, come into the hands of all. And possibly some, who are capable of understanding even these our writings, may not find those more lucid works, and may meet with ours only. And therefore it is useful that many persons should write many books, differing in style but not in faith , concerning even the same questions, that the matter itself may reach the greatest number — some in one way, some in another. But if he who complains that he has not understood these things has never been able to comprehend any careful and exact reasonings at all upon such subjects, let him in that case deal with himself by resolution and study, that he may know better; not with me by quarrellings and wranglings, that I may hold my peace. Let him, again, who says, when he reads my book, Certainly I understand what is said, but it is not true , assert, if he pleases, his own opinion, and refute mine if he is able. And if he do this with charity and truth , and take the pains to make it known to me (if I am still alive), I shall then receive the most abundant fruit of this my labor. And if he cannot inform myself, most willing and glad should I be that he should inform those whom he can. Yet, for my part, I meditate in the law of the Lord, if not day and night, at least such short times as I can; and I commit my meditations to writing, lest they should escape me through forgetfulness; hoping by the mercy of God that He will make me hold steadfastly all truths of which I feel certain; but if in anything I be otherwise minded, that He will himself reveal even this to me, whether through secret inspiration and admonition, or through His own plain utterances, or through the reasonings of my brethren. This I pray for, and this my trust and desire I commit to Him, who is sufficiently able to keep those things which He has given me, and to render those which He has promised.

I do expect that some readers who are slower to understand will imagine that in certain parts of my books I have held opinions which I have not actually held, or have not held opinions which I actually have. But their error, as everyone knows, should not be blamed on me if they have strayed into false teaching by following my steps without understanding me, while I am forced to carefully navigate a difficult and unclear subject. After all, no one can rightly blame the holy testimonies of the divine books themselves for the many different errors of heretics, even though all heretics try to defend their own false and mistaken opinions from those same Scriptures. The law of Christ, which is charity, clearly teaches me and commands me with a gentle compulsion that when people think I have held some falsehood in my books which I have not held, and that same falsehood displeases one person and pleases another, I should prefer to be criticized by the one who condemns the falsehood rather than praised by the one who approves it. For although I, who never held the error, am not rightly blamed by the former person, the error itself is rightly condemned. Meanwhile, the latter person neither rightly praises me, since I am thought to have held what truth condemns, nor the opinion itself, which truth also condemns. Let us therefore undertake the work we have begun in the name of the Lord.

6. I expect, indeed, that some, who are more dull of understanding, will imagine that in some parts of my books I have held sentiments which I have not held, or have not held those which I have. But their error , as none can be ignorant , ought not to be attributed to me, if they have deviated into false doctrine through following my steps without apprehending me, while I am compelled to pick my way through a hard and obscure subject: seeing that neither can any one, in any way, rightly ascribe the numerous and various errors of heretics to the holy testimonies themselves of the divine books; although all of them endeavor to defend out of those same Scriptures their own false and erroneous opinions. The law of Christ , that is, charity, admonishes me clearly, and commands me with a sweet constraint, that when men think that I have held in my books something false which I have not held, and that same falsehood displeases one and pleases another, I should prefer to be blamed by him who reprehends the falsehood , rather than praised by him who praises it. For although I, who never held the error , am not rightly blamed by the former, yet the error itself is rightly censured; while by the latter neither am I rightly praised, who am thought to have held that which the truth censures, nor the sentiment itself, which the truth also censures. Let us therefore essay the work which we have undertaken in the name of the Lord.

All those Catholic interpreters of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have intended to teach, according to the Scriptures, this doctrine: that the Father, and the Son, and the Holy Spirit reveal a divine unity of one and the same ousia in an indivisible equality; and therefore they are not three Gods, but one God. Although the Father has begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and belonging to the unity of the Trinity. Yet it was not this Trinity that was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, did this Trinity descend in the form of a dove upon Jesus when He was baptized; nor on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, did the same Trinity sit upon each of them with cloven tongues like fire, but only the Holy Spirit. Nor yet did this Trinity say from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him on the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but it was a word of the Father only, spoken to the Son. Although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is also my faith, since it is the Catholic faith.

7. All those Catholic expounders of the divine Scriptures , both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God , have purposed to teach, according to the Scriptures , this doctrine, that the Father , and the Son , and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father has begotten the Son , and so He who is the Father is not the Son; and the Son is begotten by the Father , and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son , but only the Spirit of the Father and of the Son , Himself also co-equal with the Father and the Son , and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary , and crucified under Pontius Pilate , and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized ; nor that, on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, the same Trinity sat upon each of them with cloven tongues like as of fire, but only the Holy Spirit . Nor yet that this Trinity said from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him in the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but that it was a word of the Father only, spoken to the Son; although the Father , and the Son , and the Holy Spirit , as they are indivisible, so work indivisibly. This is also my faith , since it is the Catholic faith .

Some people, however, find this faith difficult. When they hear that the Father is God, and the Son God, and the Holy Spirit God, and yet that this Trinity is not three Gods but one God, they ask how they are to understand this. This is especially true when it is said that the Trinity works indivisibly in everything that God does, and yet a certain voice of the Father spoke that is not the voice of the Son; that only the Son was born in the flesh, suffered, rose again, and ascended into heaven; and that only the Holy Spirit came in the form of a dove. They want to understand how the Trinity uttered that voice which belonged only to the Father, how the same Trinity created that flesh in which only the Son was born of the Virgin, and how this very same Trinity produced that form of a dove in which only the Holy Spirit appeared. Otherwise, they argue, the Trinity does not work indivisibly, but the Father does some things, the Son does other things, and the Holy Spirit does yet other things. Or if they do some things together and some things separately, then the Trinity is not indivisible. It is also difficult for them to understand in what manner the Holy Spirit exists in the Trinity, whom neither the Father nor the Son, nor both together, have begotten, although He is the Spirit of both the Father and the Son. Since people weary us by asking such questions, let us explain to them, as well as we are able, whatever wisdom God's gift has bestowed upon our weakness on this subject, and let us not proceed with consuming envy. If we said we are not accustomed to thinking about such things, it would not be true. But if we acknowledge that such subjects commonly occupy our thoughts, since we are carried away by the love of investigating the truth, then by the law of charity they require us to make known to them what we have been able to discover about this. Not that I have already attained or am already perfect (for if the Apostle Paul said this, how much more must I, who lie far beneath his feet, count myself as not having apprehended!). But according to my measure, if I forget what is behind and reach forward to what is ahead, and press toward the goal for the prize of the high calling, I am asked to reveal how much of the road I have already traveled and the point I have reached, from which the course still remains to bring me to the end. And those who make this request are people whom generous charity compels me to serve. It must be that God will grant that in providing them with material to read, I shall also profit myself, and that in seeking to reply to their inquiries, I shall likewise find what I was looking for. Accordingly, I have undertaken this task by the command and help of the Lord my God, not so much to speak with authority about things I already know, as to learn these things by discussing them devoutly.

8. Some persons , however, find a difficulty in this faith ; when they hear that the Father is God , and the Son God , and the Holy Spirit God , and yet that this Trinity is not three Gods, but one God ; and they ask how they are to understand this: especially when it is said that the Trinity works indivisibly in everything that God works, and yet that a certain voice of the Father spoke, which is not the voice of the Son; and that none except the Son was born in the flesh, and suffered, and rose again, and ascended into heaven; and that none except the Holy Spirit came in the form of a dove. They wish to understand how the Trinity uttered that voice which was only of the Father; and how the same Trinity created that flesh in which the Son only was born of the Virgin; and how the very same Trinity itself wrought that form of a dove, in which the Holy Spirit only appeared. Yet, otherwise, the Trinity does not work indivisibly, but the Father does some things, the Son other things, and the Holy Spirit yet others: or else, if they do some things together, some severally, then the Trinity is not indivisible. It is a difficulty, too, to them, in what manner the Holy Spirit is in the Trinity, whom neither the Father nor the Son , nor both, have begotten, although He is the Spirit both of the Father and of the Son. Since, then, men weary us with asking such questions, let us unfold to them, as we are able, whatever wisdom God's gift has bestowed upon our weakness on this subject; neither let us go on our way with consuming envy . Should we say that we are not accustomed to think about such things, it would not be true ; yet if we acknowledge that such subjects commonly dwell in our thoughts, carried away as we are by the love of investigating the truth , then they require of us, by the law of charity, to make known to them what we have herein been able to find out. Not as though I had already attained, either were already perfect (for, if the Apostle Paul , how much more must I, who lie far beneath his feet, count myself not to have apprehended!); but, according to my measure, if I forget those things that are behind, and reach forth unto those things which are before, and press towards the mark for the prize of the high calling, I am requested to disclose so much of the road as I have already passed, and the point to which I have reached, whence the course yet remains to bring me to the end. And those make the request, whom a generous charity compels me to serve. Needs must too, and God will grant that, in supplying them with matter to read, I shall profit myself also; and that, in seeking to reply to their inquiries, I shall myself likewise find that for which I was inquiring. Accordingly I have undertaken the task, by the bidding and help of the Lord my God , not so much of discoursing with authority respecting things I know already, as of learning those things by piously discoursing of them.

Those who have said that our Lord Jesus Christ is not God, or not very God, or not the One and only God with the Father, or not truly immortal because he is changeable, are proven wrong by the clearest and most unified voice of divine testimonies. For instance: "In the beginning was the Word, and the Word was with God, and the Word was God." It is clear that we should understand the Word of God to be the only Son of God, of whom it is said later, "And the Word was made flesh, and dwelt among us," referring to that birth of his incarnation, which took place in time from the Virgin. But this passage declares not only that he is God, but also that he is of the same ousia with the Father, because after saying "And the Word was God," it also says, "The same was in the beginning with God: all things were made by him, and without him was not anything made." Not simply all things, but only all things that were made—that is, the whole creation. From this it is evident that he himself was not made, since all things were made by him. And if he was not made, then he is not a creature. But if he is not a creature, then he is of the same ousia with the Father. For all ousia that is not God is creature, and all that is not creature is God. And if the Son is not of the same ousia with the Father, then he is an ousia that was made. And if he is an ousia that was made, then all things were not made by him. But all things were made by him, therefore he is of one and the same ousia with the Father. And so he is not only God, but also very God. And the same John most clearly affirms this in his epistle: "For we know that the Son of God has come, and has given us an understanding, that we may know the true God, and that we may be in his true Son Jesus Christ. This is the true God, and eternal life."

9. They who have said that our Lord Jesus Christ is not God , or not very God , or not with the Father the One and only God , or not truly immortal because changeable, are proved wrong by the most plain and unanimous voice of divine testimonies; as, for instance, In the beginning was the Word, and the Word was with God , and the Word was God. For it is plain that we are to take the Word of God to be the only Son of God , of whom it is afterwards said, And the Word was made flesh , and dwelt among us, on account of that birth of His incarnation , which was wrought in time of the Virgin . But herein is declared, not only that He is God , but also that He is of the same substance with the Father; because, after saying, And the Word was God , it is said also, The same was in the beginning with God: all things were made by Him, and without Him was not anything made. Not simply all things; but only all things that were made , that is; the whole creature. From which it appears clearly, that He Himself was not made, by whom all things were made. And if He was not made, then He is not a creature; but if He is not a creature, then He is of the same substance with the Father. For all substance that is not God is creature; and all that is not creature is God . And if the Son is not of the same substance with the Father , then He is a substance that was made: and if He is a substance that was made, then all things were not made by Him; but all things were made by Him, therefore He is of one and the same substance with the Father. And so He is not only God , but also very God. And the same John most expressly affirms this in his epistle: For we know that the Son of God has come, and has given us an understanding, that we may know the true God , and that we may be in His true Son Jesus Christ . This is the true God , and eternal life.

This means that when the Apostle Paul said "Who alone has immortality," he was not referring only to the Father, but to the One and only God, which is the Trinity itself. Whatever is itself eternal life cannot be mortal through any change. Therefore the Son of God, because He is Eternal Life, is also included with the Father when it says "Who only has immortality." We become partakers of this eternal life and become immortal in our own measure. But the eternal life itself, of which we become partakers, is one thing, while we ourselves, who will live eternally by partaking of it, are another. Even if Paul had said, "Whom in His own time the Father will show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only has immortality," it would not necessarily mean that the Son is excluded. For the Son has not separated the Father from Himself, because He Himself, speaking elsewhere with the voice of wisdom (for He Himself is the Wisdom of God), says, "I alone compassed the circuit of heaven." Therefore it is even less necessary to understand the words "Who has immortality" as referring to the Father alone, excluding the Son, when they are stated like this: "That you keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: whom in His own time He will show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only has immortality, dwelling in the light which no man can approach unto; whom no man has seen, nor can see: to whom be honor and power everlasting. Amen." In these words, neither the Father is specifically named, nor the Son, nor the Holy Spirit, but the blessed and only Potentate, the King of kings, and Lord of lords—that is, the One and only and true God, the Trinity itself.

10. Hence also it follows by consequence, that the Apostle Paul did not say, Who alone has immortality , of the Father merely; but of the One and only God , which is the Trinity itself. For that which is itself eternal life is not mortal according to any changeableness; and hence the Son of God , because He is Eternal Life, is also Himself understood with the Father , where it is said, Who only has immortality . For we, too, are made partakers of this eternal life, and become, in our own measure, immortal . But the eternal life itself, of which we are made partakers, is one thing; we ourselves, who, by partaking of it, shall live eternally , are another. For if He had said, Whom in His own time the Father will show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only has immortality ; not even so would it be necessarily understood that the Son is excluded. For neither has the Son separated the Father from Himself, because He Himself, speaking elsewhere with the voice of wisdom (for He Himself is the Wisdom of God), says, I alone compassed the circuit of heaven. And therefore so much the more is it not necessary that the words, Who has immortality , should be understood of the Father alone, omitting the Son; when they are said thus: That you keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ : whom in His own time He will show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only has immortality , dwelling in the light which no man can approach unto; whom no man has seen, nor can see: to whom be honor and power everlasting. Amen . In which words neither is the Father specially named, nor the Son , nor the Holy Spirit ; but the blessed and only Potentate, the King of kings, and Lord of lords; that is, the One and only and true God , the Trinity itself.

11. But perhaps what follows may interfere with this meaning, because it says, "Whom no man has seen, nor can see." However, this may also be understood as referring to Christ according to His divinity, which the Jews did not see, even though they saw and crucified Him in the flesh. His divinity cannot be seen by human sight in any way, but is seen with that kind of sight by which those who see are no longer merely human, but beyond human. Therefore, God Himself, the Trinity, is rightly understood to be the blessed and only Potentate, who shows the coming of our Lord Jesus Christ in His own time. For the words "Who only has immortality" are said in the same way as it is said, "Who only does wondrous things." And I would like to know of whom they take these words to be said. If only of the Father, how then is that true which the Son Himself says: "For whatever things the Father does, these also the Son does likewise"? Is there any work, among wonderful works, more wonderful than to raise up and give life to the dead? Yet the same Son says, "As the Father raises up the dead and gives them life, even so the Son gives life to whom He will." How, then, does the Father alone do wondrous things, when these words allow us to understand neither the Father only, nor the Son only, but assuredly the one only true God—that is, the Father, and the Son, and the Holy Spirit?

11. But perhaps what follows may interfere with this meaning; because it is said, Whom no man has seen, nor can see: although this may also be taken as belonging to Christ according to His divinity, which the Jews did not see, who yet saw and crucified Him in the flesh; whereas His divinity can in no way be seen by human sight, but is seen with that sight with which they who see are no longer men, but beyond men. Rightly, therefore, is God Himself, the Trinity, understood to be the blessed and only Potentate, who shows the coming of our Lord Jesus Christ in His own time. For the words, Who only has immortality , are said in the same way as it is said, Who only does wondrous things. And I should be glad to know of whom they take these words to be said. If only of the Father , how then is that true which the Son Himself says, For whatever things the Father does, these also does the Son likewise? Is there any, among wonderful works , more wonderful than to raise up and quicken the dead? Yet the same Son says, As the Father raises up the dead, and quickens them, even so the Son quickens whom He will. How, then, does the Father alone do wondrous things, when these words allow us to understand neither the Father only, nor the Son only, but assuredly the one only true God , that is, the Father , and the Son , and the Holy Spirit ?

When the same apostle says, "But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him," who can doubt that he is speaking of all created things? This is the same as when John says, "All things were made by Him." I ask, therefore, about whom the apostle speaks in another place: "For of Him, and through Him, and in Him, are all things: to whom be glory forever. Amen." If this refers to the Father, and the Son, and the Holy Spirit, with each clause assigned to each person—"of Him" meaning of the Father, "through Him" meaning through the Son, "in Him" meaning in the Holy Spirit—then it is clear that the Father, and the Son, and the Holy Spirit is one God, since the words that follow remain in singular number: "To whom be glory forever." For at the beginning of the passage he does not say, "O the depth of the riches both of the wisdom and knowledge of the Father," or "of the Son," or "of the Holy Spirit," but "of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him and it shall be repaid to him again? For of Him, and through Him, and in Him, are all things: to whom be glory forever. Amen." But if they insist this should be understood only of the Father, then how are all things by the Father, as is said here, and also all things by the Son, as is said to the Corinthians, "And one Lord Jesus Christ, by whom are all things," and as in the Gospel of John, "All things were made by Him"? For if some things were made by the Father and some by the Son, then not all things were made by the Father, nor all things by the Son. But if all things were made by the Father, and all things by the Son, then the same things were made by the Father and by the Son. Therefore, the Son is equal with the Father, and the working of the Father and the Son is indivisible. For if the Father made even the Son—whom the Son Himself certainly did not make—then not all things were made by the Son. But all things were made by the Son. Therefore He Himself was not made, so that with the Father He might make all things that were made. And the apostle has not refrained from using the very word itself, but has said most expressly, "Who, being in the form of God, thought it not robbery to be equal with God," using here the name of God specially for the Father, as elsewhere, "But the head of Christ is God."

12. Also, when the same apostle says, But to us there is but one God , the Father , of whom are all things, and we in Him; and one Lord Jesus Christ , by whom are all things, and we by Him, who can doubt that he speaks of all things which are created; as does John, when he says, All things were made by Him ? I ask, therefore, of whom he speaks in another place: For of Him, and through Him, and in Him, are all things: to whom be glory forever. Amen . For if of the Father , and the Son , and the Holy Spirit , so as to assign each clause severally to each person: of Him, that is to say, of the Father; through Him, that is to say, through the Son; in Him, that is to say, in the Holy Spirit — it is manifest that the Father , and the Son , and the Holy Spirit is one God , inasmuch as the words continue in the singular number, To whom be glory forever. For at the beginning of the passage he does not say, O the depth of the riches both of the wisdom and knowledge of the Father , or of the Son , or of the Holy Spirit , but of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord? Or who has been His counsellor? Or who has first given to Him and it shall be recompensed unto him again? For of Him, and through Him, and in Him, are all things: to whom be glory forever. Amen . But if they will have this to be understood only of the Father , then in what way are all things by the Father , as is said here; and all things by the Son , as where it is said to the Corinthians, And one Lord Jesus Christ , by whom are all things, and as in the Gospel of John , All things were made by Him? For if some things were made by the Father , and some by the Son , then all things were not made by the Father , nor all things by the Son; but if all things were made by the Father , and all things by the Son , then the same things were made by the Father and by the Son. The Son, therefore, is equal with the Father , and the working of the Father and the Son is indivisible. Because if the Father made even the Son , whom certainly the Son Himself did not make, then all things were not made by the Son; but all things were made by the Son: therefore He Himself was not made, that with the Father He might make all things that were made. And the apostle has not refrained from using the very word itself, but has said most expressly, Who, being in the form of God , thought it not robbery to be equal with God ; using here the name of God specially of the Father; as elsewhere, But the head of Christ is God .

Similar evidence has been gathered concerning the Holy Spirit. Earlier writers who have discussed this subject have made full use of this evidence to show that the Holy Spirit is also God, and not a creature. If He is not a creature, then He is not only God in the ordinary sense (since even human beings are sometimes called gods), but truly God. Therefore, He is absolutely equal with the Father and the Son, and within the unity of the Trinity He is consubstantial and coeternal with them. That the Holy Spirit is not a creature is made especially clear by the passage where we are commanded not to serve the creature but the Creator. This is not the kind of service we are commanded to show one another through love, which in Greek is douleuein, but the kind of service that belongs to God alone, which in Greek is latreuein. This is why those who give to images the service that is due to God are called idolaters. This is the service referred to when it says, "You shall worship the Lord your God, and Him only shall you serve." This is found even more clearly in the Greek Scriptures, which use latreuein. Now if we are forbidden to serve the creature with this kind of service, since it is written, "You shall worship the Lord your God, and Him only shall you serve"—and the apostle likewise condemns those who worship and serve the creature rather than the Creator—then certainly the Holy Spirit is not a creature, since all the saints offer Him this service. As the apostle says, "For we are the circumcision, which serve the Spirit of God," which in Greek is latreuontes. Most Latin copies also have it this way: "We who serve the Spirit of God." Nearly all Greek copies have it so. Although in some Latin copies we find not "We worship the Spirit of God" but "We worship God in the Spirit," let those who are mistaken on this point and refuse to yield to the stronger authority tell us whether they also find this text varied in the manuscripts: "Do you not know that your body is the temple of the Holy Spirit, which is in you, which you have from God?" What could be more foolish or more profane than for anyone to dare say that the members of Christ are the temple of one who, in their view, is a creature inferior to Christ? The apostle says elsewhere, "Your bodies are members of Christ." But if the members of Christ are also the temple of the Holy Spirit, then the Holy Spirit is not a creature, because we must owe to Him, whose temple our body is, that service which is to be given to God alone, which in Greek is called latreia. Accordingly the apostle says, "Therefore glorify God in your body."

13. Similar evidence has been collected also concerning the Holy Spirit , of which those who have discussed the subject before ourselves have most fully availed themselves, that He too is God , and not a creature. But if not a creature, then not only God (for men likewise are called gods ), but also very God ; and therefore absolutely equal with the Father and the Son , and in the unity of the Trinity consubstantial and co-eternal. But that the Holy Spirit is not a creature is made quite plain by that passage above all others, where we are commanded not to serve the creature, but the Creator; not in the sense in which we are commanded to serve one another by love , which is in Greek δουλεύειν , but in that in which God alone is served, which is in Greek λατρεύειν . From whence they are called idolaters who tender that service to images which is due to God . For it is this service concerning which it is said, You shall worship the Lord your God , and Him only shall you serve. For this is found also more distinctly in the Greek Scriptures, which have λατρεύσεις . Now if we are forbidden to serve the creature with such a service, seeing that it is written, You shall worship the Lord your God , and Him only shall you serve (and hence, too, the apostle repudiates those who worship and serve the creature more than the Creator), then assuredly the Holy Spirit is not a creature, to whom such a service is paid by all the saints ; as says the apostle, For we are the circumcision , which serve the Spirit of God , which is in the Greek λατρεύοντες . For even most Latin copies also have it thus, We who serve the Spirit of God ; but all Greek ones, or almost all, have it so. Although in some Latin copies we find, not We worship the Spirit of God , but, We worship God in the Spirit . But let those who err in this case, and refuse to give up to the more weighty authority, tell us whether they find this text also varied in the mss.: Do you not know that your body is the temple of the Holy Ghost , which is in you, which you have of God? Yet what can be more senseless or more profane, than that any one should dare to say that the members of Christ are the temple of one who, in their opinion, is a creature inferior to Christ? For the apostle says in another place, Your bodies are members of Christ . But if the members of Christ are also the temple of the Holy Spirit , then the Holy Spirit is not a creature; because we must needs owe to Him, of whom our body is the temple, that service wherewith God only is to be served, which in Greek is called λατρεία . And accordingly the apostle says, Therefore glorify God in your body.

In these and similar testimonies from the divine Scriptures, which our predecessors freely used (as I have said) to refute the sophistries or errors of the heretics, the unity and equality of the Trinity are communicated to our faith. However, because many things are said in the sacred books in such a way as to signify, or even most clearly declare, the Father to be greater than the Son—due to the incarnation of the Word of God for accomplishing our salvation, so that the man Christ Jesus might be the Mediator between God and men—some people have made errors through failing to carefully examine or consider the whole scope of the Scriptures. They have tried to apply those things which are said of Jesus Christ according to the flesh to that substance of His which was eternal before the incarnation and is eternal. For instance, they say that the Son is less than the Father because it is written that the Lord Himself said, "My Father is greater than I." But the truth shows that in the same sense the Son is less also than Himself, for how was He not made less also than Himself, who emptied Himself and took upon Himself the form of a servant? For He did not take the form of a servant in such a way that He lost the form of God, in which He was equal to the Father. If, then, the form of a servant was taken without losing the form of God, since He Himself is the same only-begotten Son of God the Father both in the form of a servant and in the form of God—in the form of God equal to the Father, in the form of a servant the Mediator between God and men, the man Christ Jesus—is there anyone who cannot understand that He Himself in the form of God is also greater than Himself, but likewise in the form of a servant less than Himself? And therefore Scripture rightly says both things: both that the Son is equal to the Father and that the Father is greater than the Son. For there is no confusion when the former is understood as referring to the form of God and the latter as referring to the form of a servant. In truth, this principle for resolving the question throughout all the sacred Scriptures is set forth in one chapter of an epistle of the Apostle Paul, where this distinction is clearly enough commended to us. For he says, "Who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself and took upon Him the form of a servant, and was made in the likeness of men, and was found in fashion as a man." The Son of God, then, is equal to God the Father in nature, but less in fashion. For in the form of a servant which He took, He is less than the Father; but in the form of God, in which He also existed before He took the form of a servant, He is equal to the Father. In the form of God He is the Word, by whom all things are made; but in the form of a servant He was made of a woman, made under the law, to redeem those who were under the law. Similarly, in the form of God He made man; in the form of a servant He was made man. For if the Father alone had made man without the Son, it would not have been written, "Let us make man in our image, after our likeness." Therefore, because the form of God took the form of a servant, both is God and both is man; but both God, on account of God who takes; and both man, on account of man who is taken. For neither by that taking is one of them turned and changed into the other: the Divinity is not changed into the creature so as to cease to be Divinity, nor the creature into Divinity so as to cease to be creature.

14. In these and like testimonies of the divine Scriptures , by free use of which, as I have said, our predecessors exploded such sophistries or errors of the heretics , the unity and equality of the Trinity are intimated to our faith . But because, on account of the incarnation of the Word of God for the working out of our salvation , that the man Christ Jesus might be the Mediator between God and men, many things are so said in the sacred books as to signify, or even most expressly declare, the Father to be greater than the Son; men have erred through a want of careful examination or consideration of the whole tenor of the Scriptures , and have endeavored to transfer those things which are said of Jesus Christ according to the flesh, to that substance of His which was eternal before the incarnation , and is eternal . They say, for instance, that the Son is less than the Father , because it is written that the Lord Himself said, My Father is greater than I. But the truth shows that after the same sense the Son is less also than Himself; for how was He not made less also than Himself, who emptied Himself, and took upon Him the form of a servant? For He did not so take the form of a servant as that He should lose the form of God , in which He was equal to the Father. If, then, the form of a servant was so taken that the form of God was not lost, since both in the form of a servant and in the form of God He Himself is the same only-begotten Son of God the Father , in the form of God equal to the Father , in the form of a servant the Mediator between God and men, the man Christ Jesus; is there any one who cannot perceive that He Himself in the form of God is also greater than Himself, but yet likewise in the form of a servant less than Himself? And not, therefore, without cause the Scripture says both the one and the other, both that the Son is equal to the Father , and that the Father is greater than the Son. For there is no confusion when the former is understood as on account of the form of God , and the latter as on account of the form of a servant. And, in truth , this rule for clearing the question through all the sacred Scriptures is set forth in one chapter of an epistle of the Apostle Paul , where this distinction is commended to us plainly enough. For he says, Who, being in the form of God , thought it not robbery to be equal with God ; but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and was found in fashion as a man . The Son of God , then, is equal to God the Father in nature, but less in fashion. For in the form of a servant which He took He is less than the Father; but in the form of God , in which also He was before He took the form of a servant, He is equal to the Father. In the form of God He is the Word, by whom all things are made; but in the form of a servant He was made of a woman , made under the law, to redeem them that were under the law. In like manner, in the form of God He made man; in the form of a servant He was made man. For if the Father alone had made man without the Son , it would not have been written, Let us make man in our image, after our likeness. Therefore, because the form of God took the form of a servant, both is God and both is man; but both God , on account of God who takes; and both man, on account of man who is taken. For neither by that taking is the one of them turned and changed into the other: the Divinity is not changed into the creature, so as to cease to be Divinity; nor the creature into Divinity, so as to cease to be creature.

As for what the apostle says, "And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him": either the text has been expressed this way to prevent anyone from thinking that the form of Christ, which He took according to human nature, would later be transformed into the Divinity, or (to put it more precisely) into the Godhead itself, which is not a creature but is the unity of the Trinity—a nature incorporeal, unchangeable, consubstantial, and co-eternal with itself; or if anyone argues, as some have thought, that the text "Then shall the Son also Himself be subject unto Him that put all things under Him" is expressed this way so that one may believe that very subjection to be a future change and conversion of the creature into the substance or ousia itself of the Creator—that is, that what had been the substance of a creature shall become the substance of the Creator—such a person at least admits this, which truly cannot be doubted, that this had not yet happened when the Lord said, "My Father is greater than I." For He said this not only before He ascended into heaven, but also before He had suffered and risen from the dead. But those who think that the human nature in Him is to be changed and converted into the substance of the Godhead, and that it was said "Then shall the Son also Himself be subject unto Him that put all things under Him"—as if to say, Then also the Son of man Himself, and the human nature taken by the Word of God, shall be changed into the nature of Him who put all things under Him—must also think that this will happen when, after the day of judgment, He shall have delivered up the kingdom to God, even the Father. And therefore even still, according to this opinion, the Father is greater than that form of a servant which was taken from the Virgin. But if some claim even further that the man Christ Jesus has already been changed into the substance of God, at least they cannot deny that the human nature still remained when He said before His passion, "For my Father is greater than I"; so there is no question that it was said in this sense, that the Father is greater than the form of a servant, while in the form of God the Son is equal to Him. Nor should anyone, hearing what the apostle says, "But when He says all things are put under Him, it is manifest that He is excepted which did put all things under Him," think the words "that He has put all things under the Son" are to be understood of the Father in such a way that he should not think that the Son Himself put all things under Himself. For this the apostle plainly declares when he says to the Philippians, "For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like His glorious body, according to the working whereby He is able even to subdue all things unto Himself." For the working of the Father and of the Son is indivisible. Otherwise, neither has the Father Himself put all things under Himself, but the Son has put all things under Him, who delivers the kingdom to Him and puts down all rule and all authority and power. For these words are spoken of the Son: "When He shall have delivered up," says the apostle, "the kingdom to God, even the Father; when He shall have put down all rule, and all authority, and all power." For the same one who puts down also makes subject.

15. As for that which the apostle says, And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him: either the text has been so turned, lest any one should think that the fashion of Christ , which He took according to the human creature, was to be transformed hereafter into the Divinity, or (to express it more precisely) the Godhead itself, who is not a creature, but is the unity of the Trinity, — a nature incorporeal, and unchangeable, and consubstantial, and co-eternal with itself; or if any one contends, as some have thought, that the text, Then shall the Son also Himself be subject unto Him that put all things under Him, is so turned in order that one may believe that very subjection to be a change and conversion hereafter of the creature into the substance or essence itself of the Creator, that is, that that which had been the substance of a creature shall become the substance of the Creator;– such an one at any rate admits this, of which in truth there is no possible doubt , that this had not yet taken place, when the Lord said, My Father is greater than I. For He said this not only before He ascended into heaven, but also before He had suffered, and had risen from the dead. But they who think that the human nature in Him is to be changed and converted into the substance of the Godhead, and that it was so said, Then shall the Son also Himself be subject unto Him that put all things under Him, — as if to say, Then also the Son of man Himself, and the human nature taken by the Word of God , shall be changed into the nature of Him who put all things under Him — must also think that this will then take place, when, after the day of judgment, He shall have delivered up the kingdom to God , even the Father. And hence even still, according to this opinion, the Father is greater than that form of a servant which was taken of the Virgin . But if some affirm even further, that the man Christ Jesus has already been changed into the substance of God , at least they cannot deny that the human nature still remained, when He said before His passion , For my Father is greater than I; whence there is no question that it was said in this sense, that the Father is greater than the form of a servant, to whom in the form of God the Son is equal. Nor let any one, hearing what the apostle says, But when He says all things are put under Him, it is manifest that He is excepted which did put all things under Him, think the words, that He has put all things under the Son , to be so understood of the Father , as that He should not think that the Son Himself put all things under Himself. For this the apostle plainly declares, when he says to the Philippians, For our conversation is in heaven; from whence also we look for the Saviour , the Lord Jesus Christ : who shall change our vile body, that it may be fashioned like His glorious body, according to the working whereby He is able even to subdue all things unto Himself. For the working of the Father and of the Son is indivisible. Otherwise, neither has the Father Himself put all things under Himself, but the Son has put all things under Him, who delivers the kingdom to Him, and puts down all rule and all authority and power. For these words are spoken of the Son: When He shall have delivered up, says the apostle, the kingdom to God , even the Father; when He shall have put down all rule, and all authority, and all power. For the same that puts down, also makes subject.

We should not think that Christ will hand over the kingdom to God the Father in such a way that He takes it away from Himself. Some foolish talkers have actually thought this. When it says "He shall have delivered up the kingdom to God, even the Father," He Himself is not excluded, because He is one God together with the Father. But the word "until" deceives those who read the divine Scriptures carelessly yet are eager for controversies. The text continues, "For He must reign, until He has put all enemies under His feet," as if when He had done so, He would no longer reign. They do not realize that this is said in the same way as that other text, "His heart is established: He shall not be afraid, until He see His desire upon His enemies." For He will not then be afraid when He has seen it. What then does "When He shall have delivered up the kingdom to God, even the Father" mean, as if God and the Father does not have the kingdom now? Because He is going to bring all the just—over whom the Mediator between God and men, the man Christ Jesus, now reigns as they live by faith—to that sight which the same apostle calls face to face, therefore the words "When He shall have delivered up the kingdom to God, even the Father" mean the same as "When He shall have brought believers to the contemplation of God, even the Father." For He says, "All things are delivered unto me of my Father, and no man knows the Son but the Father; neither knows any man the Father save the Son, and he to whomsoever the Son will reveal Him." The Father will then be revealed by the Son when He shall have put down all rule, and all authority, and all power—that is, in such a way that there will no longer be any need for any economy of similitudes through angelic rulers, authorities, and powers. This is what is appropriately understood in what is said in the Song of Songs to the bride: "We will make you borders of gold, with studs of silver, while the King sits at His table"—that is, as long as Christ is in His secret place, since "your life is hid with Christ in God; when Christ, who is our life, shall appear, then shall you also appear with Him in glory." Before that time, "we see now through a glass, in an enigma"—that is, in similitudes—"but then face to face."

16. Neither may we think that Christ shall so give up the kingdom to God , even the Father , as that He shall take it away from Himself. For some vain talkers have thought even this. For when it is said, He shall have delivered up the kingdom to God , even the Father , He Himself is not excluded; because He is one God together with the Father. But that word until deceives those who are careless readers of the divine Scriptures , but eager for controversies. For the text continues, For He must reign, until He has put all enemies under His feet; as though, when He had so put them, He would no more reign. Neither do they perceive that this is said in the same way as that other text, His heart is established: He shall not be afraid, until He see His desire upon His enemies. For He will not then be afraid when He has seen it. What then means, When He shall have delivered up the kingdom to God , even the Father , as though God and the Father has not the kingdom now? But because He is hereafter to bring all the just, over whom now, living by faith , the Mediator between God and men, the man Christ Jesus, reigns, to that sight which the same apostle calls face to face; therefore the words, When He shall have delivered up the kingdom to God , even the Father , are as much as to say, When He shall have brought believers to the contemplation of God , even the Father. For He says, All things are delivered unto me of my Father: and no man knows the Son , but the Father; neither knows any man the Father , save the Son , and he to whomsoever the Son will reveal Him. The Father will then be revealed by the Son , when He shall have put down all rule, and all authority, and all power; that is, in such wise that there shall be no more need of any economy of similitudes, by means of angelic rulers, and authorities, and powers. Of whom that is not unfitly understood, which is said in the Song of Songs to the bride, We will make you borders of gold, with studs of silver, while the King sits at His table; that is, as long as Christ is in His secret place: since your life is hid with Christ in God ; when Christ, who is our life, shall appear, then shall you also appear with Him in glory . Before which time, we see now through a glass, in an enigma, that is, in similitudes, but then face to face.

For this contemplation is presented to us as the goal of all our actions and the everlasting fullness of joy. For we are the sons of God, and it does not yet appear what we shall be, but we know that when He shall appear, we shall be like Him, for we shall see Him as He is. For what He said to His servant Moses—I am that I am, thus shall you say to the children of Israel, I Am has sent me to you—this is what we shall contemplate when we shall live in eternity. For so it is said, And this is life eternal, that they might know You, the only true God, and Jesus Christ, whom You have sent. This shall happen when the Lord shall have come and shall have brought to light the hidden things of darkness, when the darkness of this present mortality and corruption shall have passed away. Then will be our morning, which is spoken of in the Psalm, In the morning will I direct my prayer unto You, and will contemplate You. Of this contemplation I understand it to be said, When He shall have delivered up the kingdom to God, even the Father—that is, when He shall have brought the righteous, over whom now, living by faith, the Mediator between God and man, the man Christ Jesus, reigns, to the contemplation of God, even the Father. If in this I am foolish, let him who knows better correct me; to me at least the case seems as I have said. For we shall not seek anything else when we shall have come to the contemplation of Him. But that contemplation is not yet, so long as our joy is in hope. For hope that is seen is not hope, for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it, as long as the King sits at His table. Then will take place that which is written, In Your presence is fullness of joy. Nothing more than that joy will be required, because there will be nothing more that can be required. For the Father will be revealed to us, and that will satisfy us. And this much Philip had well understood, so that he said to the Lord, Show us the Father, and it satisfies us. But he had not yet understood that he himself was able to say this very same thing in this way also: Lord, show Yourself to us, and it satisfies us. For, that he might understand this, the Lord replied to him, Have I been so long time with you, and yet have you not known me, Philip? He that has seen me has seen the Father. But because He intended him, before he could see this, to live by faith, He went on to say, Do you not believe that I am in the Father, and the Father in me? For while we are at home in the body, we are absent from the Lord, for we walk by faith, not by sight. For contemplation is the reward of faith, for which reward our hearts are purified by faith, as it is written, Purifying their hearts by faith. And that our hearts are to be purified for this contemplation is proved above all by this text, Blessed are the pure in heart, for they shall see God. And that this is life eternal, God says in the Psalm, With long life will I satisfy him, and show him my salvation. Whether, therefore, we hear, Show us the Son, or whether we hear, Show us the Father, it is all the same, since neither can be revealed without the other. For they are one, as He also Himself says, My Father and I are one. Finally, on account of this very indivisibility, it is sufficient that sometimes the Father alone, or the Son alone, should be named, as hereafter to fill us with the joy of His countenance.

17. For this contemplation is held forth to us as the end of all actions, and the everlasting fullness of joy . For we are the sons of God ; and it does not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. For that which He said to His servant Moses , I am that I am; thus shall you say to the children of Israel , I Am has sent me to you; this it is which we shall contemplate when we shall live in eternity . For so it is said, And this is life eternal , that they might know You, the only true God , and Jesus Christ , whom You have sent. This shall be when the Lord shall have come, and shall have brought to light the hidden things of darkness; when the darkness of this present mortality and corruption shall have passed away. Then will be our morning, which is spoken of in the Psalm, In the morning will I direct my prayer unto You, and will contemplate You. Of this contemplation I understand it to be said, When He shall have delivered up the kingdom to God , even the Father; that is, when He shall have brought the just, over whom now, living by faith , the Mediator between God and man , the man Christ Jesus, reigns, to the contemplation of God , even the Father. If herein I am foolish, let him who knows better correct me; to me at least the case seems as I have said. For we shall not seek anything else, when we shall have come to the contemplation of Him. But that contemplation is not yet, so long as our joy is in hope. For hope that is seen is not hope: for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it, viz . as long as the King sits at His table. Then will take place that which is written, In Your presence is fullness of joy . Nothing more than that joy will be required; because there will be nothing more than can be required. For the Father will be manifested to us, and that will suffice for us. And this much Philip had well understood, so that he said to the Lord, Show us the Father , and it suffices us. But he had not yet understood that he himself was able to say this very same thing in this way also: Lord, show Yourself to us, and it suffices us. For, that he might understand this, the Lord replied to him, Have I been so long time with you, and yet have you not known me, Philip? He that has seen me has seen the Father. But because He intended him, before he could see this, to live by faith , He went on to say, Do you not believe that I am in the Father , and the Father in me? For while we are at home in the body, we are absent from the Lord: for we walk by faith , not by sight. For contemplation is the recompense of faith , for which recompense our hearts are purified by faith ; as it is written, Purifying their hearts by faith . And that our hearts are to be purified for this contemplation , is proved above all by this text, Blessed are the pure in heart, for they shall see God. And that this is life eternal , God says in the Psalm, With long life will I satisfy him, and show him my salvation . Whether, therefore, we hear, Show us the Son; or whether we hear, Show us the Father; it is even all one, since neither can be manifested without the other. For they are one, as He also Himself says, My Father and I are one. Finally, on account of this very indivisibility, it suffices that sometimes the Father alone, or the Son alone, should be named, as hereafter to fill us with the joy of His countenance.

The Spirit of neither the Father nor the Son is excluded here—that is, the Holy Spirit who is specially called the Spirit of truth, whom the world cannot receive. To enjoy God the Trinity, in whose image we are made, is truly the fullness of our joy, and there is no joy greater than this. For this reason, the Holy Spirit is sometimes spoken of as if He alone is enough for our blessedness. And He is indeed enough by Himself, because He cannot be separated from the Father and the Son. The Father alone is sufficient because He cannot be separated from the Son and the Holy Spirit. The Son alone is sufficient because He cannot be separated from the Father and the Holy Spirit. What does Christ mean when He says, "If you love me, keep my commandments; and I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth, whom the world cannot receive"—that is, whom the lovers of the world cannot receive? For the natural man does not receive the things of the Spirit of God. But it might seem, furthermore, as if the words "And I will pray the Father, and He shall give you another Comforter" were spoken as if the Son alone were not sufficient. And that passage speaks of the Spirit as if He alone were completely sufficient: "When He, the Spirit of truth, has come, He will guide you into all truth." Tell me, then, is the Son excluded here, as if He did not teach all truth, or as if the Holy Spirit were to complete what the Son could not fully teach? Let them say, if they wish, that the Holy Spirit is greater than the Son, whom they usually call lesser. Or is it perhaps because the text does not say "He alone" or "No one else except Himself will guide you into all truth" that they allow that the Son also may be believed to teach together with Him? In that case, the apostle has excluded the Son from knowing the things of God where he says, "Even so the things of God knows no one, but the Spirit of God"—so that these misguided people might on this basis go on to say that only the Holy Spirit teaches even the Son the things of God, as the greater teaches the lesser. To this Holy Spirit the Son Himself gives so much importance that He says, "But because I have said these things to you, sorrow has filled your heart. Nevertheless I tell you the truth: it is expedient for you that I go away, for if I do not go away, the Comforter will not come to you."

18. Neither is the Spirit of either thence excluded, that is, the Spirit of the Father and of the Son; which Holy Spirit is specially called the Spirit of truth , whom the world cannot receive. For to have the fruition of God the Trinity, after whose image we are made, is indeed the fullness of our joy , than which there is no greater. On this account the Holy Spirit is sometimes spoken of as if He alone sufficed to our blessedness: and He does alone so suffice, because He cannot be divided from the Father and the Son ; as the Father alone is sufficient, because He cannot be divided from the Son and the Holy Spirit ; and the Son alone is sufficient because He cannot be divided from the Father and the Holy Spirit . For what does He mean by saying, If you love me, keep my commandments; and I will pray the Father , and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth , whom the world cannot receive, that is, the lovers of the world? For the natural man receives not the things of the Spirit of God . But it may perhaps seem, further, as if the words, And I will pray the Father , and He shall give you another Comforter, were so said as if the Son alone were not sufficient. And that place so speaks of the Spirit , as if He alone were altogether sufficient: When He, the Spirit of truth , has come, He will guide you into all truth . Pray, therefore, is the Son here excluded, as if He did not teach all truth , or as if the Holy Spirit were to fill up that which the Son could not fully teach? Let them say then, if it pleases them, that the Holy Spirit is greater than the Son , whom they are wont to call less. Or is it, forsooth, because it is not said, He alone — or, No one else except Himself — will guide you into all truth , that they allow that the Son also may be believed to teach together with Him? In that case the apostle has excluded the Son from knowing those things which are of God , where he says, Even so the things of God knows no one, but the Spirit of God : so that these perverse men might, upon this ground, go on to say that none but the Holy Spirit teaches even the Son the things of God , as the greater teaches the less; to whom the Son Himself ascribes so much as to say, But because I have said these things unto you, sorrow has filled your heart. Nevertheless I tell you the truth ; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.

This is said not because the Word of God and the Holy Spirit are unequal, but because the presence of the Son of man with them would hinder the coming of the one who was not less—since he did not empty himself by taking the form of a servant as the Son did. It was necessary, then, for the form of a servant to be removed from their sight, because by gazing upon it they thought that what they saw was all that Christ was. This also explains what is said: "If you loved me, you would rejoice because I said, 'I go unto the Father; for my Father is greater than I.'" This means: it is necessary for me to go to the Father because, while you see me in this way, you consider me less than the Father through what you see. Being focused on the creature and the form I have taken upon myself, you do not perceive the equality I have with the Father. This also explains: "Touch me not; for I am not yet ascended to my Father." Touch, as it were, limits their understanding, and he did not want the thought of the heart directed toward him to be so limited that he would be considered only what he appeared to be. But the ascension to the Father meant appearing as he is equal to the Father, so that the limit of the sight that suffices us might be reached there. Sometimes it is also said of the Son alone that he himself suffices, and the whole reward of our love and longing is presented as the sight of him. For it is said: "He that has my commandments, and keeps them, he it is that loves me; and he that loves me shall be loved of my Father; and I will love him, and will manifest myself to him." Because he did not say here, "And I will show the Father also to him," has he therefore excluded the Father? On the contrary, because it is true that "I and my Father are one," when the Father is manifested, the Son also, who is in him, is manifested; and when the Son is manifested, the Father also, who is in him, is manifested. Therefore, just as when it is said, "And I will manifest myself to him," it is understood that he manifests the Father also, so likewise in what is said, "When He shall have delivered up the kingdom to God, even the Father," it is understood that he does not take it away from himself. For when he brings believers to the contemplation of God, even the Father, he will doubtless bring them to the contemplation of himself, since he has said, "And I will manifest myself to him." Consequently, when Judas said to him, "Lord, how is it that You will manifest Yourself unto us, and not unto the world?" Jesus answered and said to him, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." See, he manifests not only himself to the one who loves him, because he comes to him together with the Father and abides with him.

But this is said, not on account of any inequality of the Word of God and of the Holy Spirit , but as though the presence of the Son of man with them would be a hindrance to the coming of Him, who was not less, because He did not empty Himself, taking upon Him the form of a servant, as the Son did. It was necessary, then, that the form of a servant should be taken away from their eyes, because, through gazing upon it, they thought that alone which they saw to be Christ. Hence also is that which is said, If you loved me, you would rejoice because I said, 'I go unto the Father; for my Father is greater than I:' that is, on that account it is necessary for me to go to the Father , because, while you see me thus, you hold me to be less than the Father through that which you see; and so, being taken up with the creature and the fashion which I have taken upon me, you do not perceive the equality which I have with the Father. Hence, too, is this: Touch me not; for I am not yet ascended to my Father. For touch, as it were, puts a limit to their conception, and He therefore would not have the thought of the heart, directed towards Himself, to be so limited as that He should be held to be only that which He seemed to be. But the ascension to the Father meant, so to appear as He is equal to the Father , that the limit of the sight which suffices us might be attained there. Sometimes also it is said of the Son alone, that He himself suffices, and the whole reward of our love and longing is held forth as in the sight of Him. For so it is said, He that has my commandments, and keeps them, he it is that loves me; and he that loves me shall be loved of my Father; and I will love him, and will manifest myself to him. Pray, because He has not here said, And I will show the Father also to him, has He therefore excluded the Father? On the contrary, because it is true , I and my Father are one, when the Father is manifested, the Son also, who is in Him, is manifested; and when the Son is manifested, the Father also, who is in Him, is manifested. As, therefore, when it is said, And I will manifest myself to him, it is understood that He manifests also the Father; so likewise in that which is said, When He shall have delivered up the kingdom to God , even the Father , it is understood that He does not take it away from Himself; since, when He shall bring believers to the contemplation of God , even the Father , doubtless He will bring them to the contemplation of Himself, who has said, And I will manifest myself to him. And so, consequently, when Judas had said to Him, Lord, how is it that You will manifest Yourself unto us, and not unto the world? Jesus answered and said to him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. Behold, that He manifests not only Himself to him by whom He is loved, because He comes to him together with the Father , and abides with him.

Perhaps someone might think that when the Father and the Son make their home with the person who loves them, the Holy Spirit is excluded from that home. But what about what is said earlier concerning the Holy Spirit: "Whom the world cannot receive, because it does not see Him, but you know Him; for He abides with you, and is in you"? He is therefore not excluded from that home, since it is said of Him, "He abides with you, and is in you"—unless perhaps someone is foolish enough to think that when the Father and the Son have come to make their home with the one who loves them, the Holy Spirit will leave and make room for those who are greater. But Scripture itself opposes this fleshly notion, for it says a little earlier: "I will pray the Father, and He shall give you another Comforter, that He may abide with you forever." He will not therefore leave when the Father and the Son come, but will be in the same home with them eternally, because He will not come without them, nor they without Him. But in order to indicate the Trinity, certain things are stated separately, with each Person being individually named; yet these are not to be understood as though the other Persons were excluded, because of the unity of the same Trinity and the one ousia and Godhead of the Father and of the Son and of the Holy Spirit.

19. Will it perhaps be thought, that when the Father and the Son make their abode with him who loves them, the Holy Spirit is excluded from that abode? What, then, is that which is said above of the Holy Spirit : Whom the world cannot receive, because it sees Him not: but you know Him; for He abides with you, and is in you ? He, therefore, is not excluded from that abode, of whom it is said, He abides with you, and is in you; unless, perhaps, any one be so senseless as to think, that when the Father and the Son have come that they may make their abode with him who loves them, the Holy Spirit will depart thence, and (as it were) give place to those who are greater. But the Scripture itself meets this carnal idea; for it says a little above: I will pray the Father , and He shall give you another Comforter, that He may abide with you forever. He will not therefore depart when the Father and the Son come, but will be in the same abode with them eternally ; because neither will He come without them, nor they without Him. But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit .

Our Lord Jesus Christ will therefore deliver up the kingdom to God, even the Father, without excluding Himself or the Holy Spirit from it. He will do this when He brings believers to the contemplation of God, which is the goal of all good actions and represents everlasting rest and joy that will never be taken from us. He indicates this in His words: I will see you again, and your heart shall rejoice; and your joy no man takes from you. Mary, sitting at the Lord's feet and earnestly listening to His word, gave us a picture of this joy. She rested from all activity and focused on the truth in the way this present life allows, thereby prefiguring what will exist for eternity. While her sister Martha was busy with necessary tasks—good and useful though they were, but destined to pass away when rest comes—Mary herself was resting in the Lord's word. When Martha complained that her sister wasn't helping her, the Lord replied: Mary has chosen the best part, which shall not be taken away from her. He didn't say Martha was doing something bad, but rather that Mary had chosen the best part that will not be taken away. The part occupied with serving a need will be taken away when the need itself passes away, since the reward for good work that passes away is rest that will not pass away. In that contemplation, then, God will be all in all, because nothing else but Himself will be needed. It will be enough to be enlightened by and to enjoy Him alone. Therefore, the one in whom the Spirit makes intercession with groanings which cannot be uttered says: One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to contemplate the beauty of the Lord. For we shall then contemplate God—the Father and the Son and the Holy Spirit—when the Mediator between God and men, the man Christ Jesus, shall have delivered up the kingdom to God, even the Father. At that point He will no longer make intercession for us as our Mediator and Priest, Son of God and Son of man. Instead, He Himself too, insofar as He is a Priest who took the form of a servant for us, shall be put under Him who has put all things under Him, and under whom He has put all things. This means that insofar as He is God, He with the Father will have put us under Himself; insofar as He is a Priest, He with us will be put under the Father. Therefore, since the incarnate Son is both God and man, it is more accurate to say that the manhood in the Son is another substance from the Son, than to say that the Son in the Father is another substance from the Father. This is similar to how the bodily nature of my soul is more another substance in relation to my soul itself, even though they exist in one and the same man, than the soul of another man is in relation to my soul.

20. Our Lord Jesus Christ , therefore, will so deliver up the kingdom to God , even the Father , Himself not being thence excluded, nor the Holy Spirit , when He shall bring believers to the contemplation of God , wherein is the end of all good actions, and everlasting rest, and joy which never will be taken from us. For He signifies this in that which He says: I will see you again, and your heart shall rejoice ; and your joy no man takes from you. Mary, sitting at the feet of the Lord, and earnestly listening to His word, foreshowed a similitude of this joy ; resting as she did from all business, and intent upon the truth , according to that manner of which this life is capable, by which, however, to prefigure that which shall be for eternity . For while Martha, her sister, was cumbered about necessary business, which, although good and useful, yet, when rest shall have succeeded, is to pass away, she herself was resting in the word of the Lord. And so the Lord replied to Martha, when she complained that her sister did not help her: Mary has chosen the best part, which shall not be taken away from her. He did not say that Martha was acting a bad part; but that best part that shall not be taken away. For that part which is occupied in the ministering to a need shall be taken away when the need itself has passed away. Since the reward of a good work that will pass away is rest that will not pass away. In that contemplation , therefore, God will be all in all; because nothing else but Himself will be required, but it will be sufficient to be enlightened by and to enjoy Him alone. And so he in whom the Spirit makes intercession with groanings which cannot be uttered, says, One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to contemplate the beauty of the Lord. For we shall then contemplate God , the Father and the Son and the Holy Spirit , when the Mediator between God and men, the man Christ Jesus, shall have delivered up the kingdom to God , even the Father , so as no longer to make intercession for us, as our Mediator and Priest, Son of God and Son of man ; but that He Himself too, in so far as He is a Priest that has taken the form of a servant for us, shall be put under Him who has put all things under Him, and under whom He has put all things: so that, in so far as He is God , He with Him will have put us under Himself; in so far as He is a Priest, He with us will be put under Him. And therefore as the [incarnate] Son is both God and man , it is rather to be said that the manhood in the Son is another substance [from the Son], than that the Son in the Father [is another substance from the Father]; just as the carnal nature of my soul is more another substance in relation to my soul itself, although in one and the same man, than the soul of another man is in relation to my soul .

When Christ delivers up the kingdom to God, even the Father—that is, when He brings those who believe and live by faith, for whom He now makes intercession as Mediator, to that contemplation for which we now long and groan, and when labor and groaning have passed away—then, since the kingdom will have been delivered up to God, even the Father, He will no longer make intercession for us. He indicates this when He says: "These things I have spoken to you in similitudes; but the time comes when I will no longer speak to you in similitudes, but I will declare to you plainly of the Father"—that is, they will no longer be similitudes when the sight is face to face. For this is what He means by "I will declare to you plainly of the Father," as if He said, "I will plainly show you the Father." He says "I will declare to you" because He is His Word. For He continues: "At that day you will ask in my name; and I do not say to you that I will pray the Father for you, for the Father Himself loves you, because you have loved me and have believed that I came out from God. I came forth from the Father and have come into the world; again, I leave the world and go to the Father." What does "I came forth from the Father" mean, except that I have not appeared in that form in which I am equal to the Father, but otherwise—that is, as less than the Father in the creature I have taken upon myself? And what does "I have come into the world" mean, except that I have revealed to the eyes even of sinners who love this world the form of a servant that I took, making myself of no reputation? And what does "Again, I leave the world" mean, except that I take away from the sight of the lovers of this world what they have seen? And what does "I go to the Father" mean, except that I teach those who are my faithful ones to understand me in that being in which I am equal to the Father? Those who believe this will be counted worthy of being brought by faith to sight—that is, to that very sight, in bringing them to which He is said to deliver up the kingdom to God, even the Father. For His faithful ones, whom He has redeemed with His blood, are called His kingdom, for whom He now intercedes; but then, making them to abide in Himself there where He is equal to the Father, He will no longer pray the Father for them. For He says, "the Father Himself loves you." Indeed, He prays insofar as He is less than the Father, but as He is equal with the Father, He grants with the Father. Therefore He certainly does not exclude Himself from what He says, "The Father Himself loves you," but He means it to be understood in the manner I have spoken of above and sufficiently indicated—namely, that for the most part each Person of the Trinity is so named that the other Persons are also to be understood. Accordingly, "For the Father Himself loves you" is said in such a way that consequently both the Son and the Holy Spirit are also to be understood. This does not mean He does not love us now, since He spared not His own Son but delivered Him up for us all. But God loves us as we shall be, not as we are, for those whom He loves are such as those whom He keeps eternally, which will be the case when He who now makes intercession for us will have delivered up the kingdom to God, even the Father, so as no longer to ask the Father, because the Father Himself loves us. But for what merit, except that of faith, by which we believe before we see what is promised? For by this faith we will arrive at sight, so that He may love us, being such as He loves us in order that we may become—and not such as He hates us because we are, and exhorts and enables us to wish not to be always.

21. When, therefore, He shall have delivered up the kingdom to God , even the Father , — that is, when He shall have brought those who believe and live by faith , for whom now as Mediator He makes intercession, to that contemplation , for the obtaining of which we sigh and groan, and when labor and groaning shall have passed away — then, since the kingdom will have been delivered up to God , even the Father , He will no more make intercession for us. And this He signifies, when He says: These things have I spoken unto you in similitudes; but the time comes when I shall no more speak unto you in similitudes, but I shall declare to you plainly of the Father: that is, they will not then be similitudes, when the sight shall be face to face. For this it is which He says, But I will declare to you plainly of the Father; as if He said I will plainly show you the Father. For He says, I will declare to you, because He is His word. For He goes on to say, At that day you shall ask in my name; and I say not unto you, that I will pray the Father for you: for the Father Himself loves you, because you have loved me, and have believed that I came out from God . I came forth from the Father , and have come into the world: again, I leave the world, and go to the Father. What is meant by I came forth from the Father , unless this, that I have not appeared in that form in which I am equal to the Father , but otherwise, that is, as less than the Father , in the creature which I have taken upon me? And what is meant by I have come into the world, unless this, that I have manifested to the eyes even of sinners who love this world, the form of a servant which I took, making myself of no reputation ? And what is meant by Again, I leave the world, unless this, that I take away from the sight of the lovers of this world that which they have seen? And what is meant by I go to the Father , unless this, that I teach those who are my faithful ones to understand me in that being in which I am equal to the Father? Those who believe this will be thought worthy of being brought by faith to sight, that is, to that very sight, in bringing them to which He is said to deliver up the kingdom to God , even the Father. For His faithful ones, whom He has redeemed with His blood, are called His kingdom, for whom He now intercedes; but then, making them to abide in Himself there, where He is equal to the Father , He will no longer pray the Father for them. For, He says, the Father Himself loves you. For indeed He prays , in so far as He is less than the Father; but as He is equal with the Father , He with the Father grants. Wherefore He certainly does not exclude Himself from that which He says, The Father Himself loves you; but He means it to be understood after that manner which I have above spoken of, and sufficiently intimated — namely, that for the most part each Person of the Trinity is so named, that the other Persons also may be understood. Accordingly, For the Father Himself loves you, is so said that by consequence both the Son and the Holy Spirit also may be understood: not that He does not now love us, who spared not His own Son, but delivered Him up for us all; but God loves us, such as we shall be, not such as we are, for such as they are whom He loves, such are they whom He keeps eternally ; which shall then be, when He who now makes intercession for us shall have delivered up the kingdom to God , even the Father , so as no longer to ask the Father , because the Father Himself loves us. But for what deserving, except of faith , by which we believe before we see that which is promised? For by this faith we shall arrive at sight; so that He may love us, being such, as He loves us in order that we may become; and not such, as He hates us because we are, and exhorts and enables us to wish not to be always.

Therefore, once we have mastered this rule for interpreting the Scriptures concerning the Son of God—that we must distinguish what relates to the form of God, in which He is equal to the Father, and what relates to the form of a servant which He took, in which He is less than the Father—we will not be troubled by apparently contradictory and conflicting statements in the sacred books. For both the Son and the Holy Spirit, according to the form of God, are equal to the Father, because neither of them is a creature, as we have already shown. But according to the form of a servant, He is less than the Father, because He Himself said, "My Father is greater than I." And He is less than Himself, because it is said of Him, "He emptied Himself." And He is less than the Holy Spirit, because He Himself says, "Whoever speaks a word against the Son of man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven." And in the Spirit He also worked miracles, saying, "But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you." And in Isaiah He says—in the passage which He Himself read in the synagogue and showed without any doubt to be fulfilled concerning Himself—"The Spirit of the Lord God is upon me, because He has anointed me to preach good news to the poor. He has sent me to proclaim liberty to the captives," and so on. He declares that He was sent to do these things because the Spirit of God is upon Him. According to the form of God, all things were made by Him. According to the form of a servant, He was Himself made of a woman, made under the law. According to the form of God, He and the Father are one. According to the form of a servant, He came not to do His own will, but the will of Him who sent Him. According to the form of God, "As the Father has life in Himself, so He has given to the Son to have life in Himself." According to the form of a servant, His soul is sorrowful even to death, and He says, "O my Father, if it is possible, let this cup pass from me." According to the form of God, He is the true God and eternal life. According to the form of a servant, He became obedient to death, even death on a cross. According to the form of God, all things that the Father has are His, and He says, "All that is mine is Yours, and Yours is mine." According to the form of a servant, the teaching is not His own, but belongs to Him who sent Him.

22. Wherefore, having mastered this rule for interpreting the Scriptures concerning the Son of God , that we are to distinguish in them what relates to the form of God , in which He is equal to the Father , and what to the form of a servant which He took, in which He is less than the Father; we shall not be disquieted by apparently contrary and mutually repugnant sayings of the sacred books. For both the Son and the Holy Spirit , according to the form of God , are equal to the Father , because neither of them is a creature, as we have already shown: but according to the form of a servant He is less than the Father , because He Himself has said, My Father is greater than I; and He is less than Himself, because it is said of Him, He emptied Himself; and He is less than the Holy Spirit , because He Himself says, Whosoever speaks a word against the Son of man , it shall be forgiven him; but whosoever speaks against the Holy Ghost , it shall not be forgiven Him. And in the Spirit too He wrought miracles , saying: But if I with the Spirit of God cast out devils, no doubt the kingdom of God has come upon you. And in Isaiah He says — in the lesson which He Himself read in the synagogue , and showed without a scruple of doubt to be fulfilled concerning Himself — The Spirit of the Lord God , He says, is upon me: because He has anointed me to preach good tidings unto the meek He has sent me to proclaim liberty to the captives, etc.: for the doing of which things He therefore declares Himself to be sent, because the Spirit of God is upon Him. According to the form of God , all things were made by Him; according to the form of a servant, He was Himself made of a woman , made under the law. According to the form of God , He and the Father are one; according to the form of a servant, He came not to do His own will, but the will of Him that sent Him. According to the form of God , As the Father has life in Himself, so has He given to the Son to have life in Himself; according to the form of a servant, His soul is sorrowful even unto death; and, O my Father, He says, if it be possible, let this cup pass from me. According to the form of God , He is the True God , and eternal life; according to the form of a servant, He became obedient unto death, even the death of the cross. — 23. According to the form of God , all things that the Father has are His, and All mine, He says, are Yours, and Yours are mine; according to the form of a servant, the doctrine is not His own, but His that sent Him.

Again, "Of that day and that hour knows no man, no, not the angels which are in heaven; neither the Son, but the Father." For He is ignorant of this in the sense of making others ignorant—that is, He did not know it in such a way as to reveal it to His disciples at that time. This is similar to what was said to Abraham, "Now I know that you fear God," which means "now I have caused you to know it," because Abraham, being tested in that trial, came to know this about himself. For Christ was certainly going to tell His disciples this same thing at the proper time. Speaking of this future event as if it were already past, He says, "From now on I call you not servants, but friends; for the servant does not know what his Lord does, but I have called you friends, for all things that I have heard of my Father I have made known to you." He had not yet done this, but spoke as though He had already done it, because He certainly would do it. For He says to the disciples themselves, "I have yet many things to say to you, but you cannot bear them now." Among these things is to be understood also the matter of the day and hour. For the apostle Paul also says, "I determined not to know anything among you, except Jesus Christ, and Him crucified," because he was speaking to those who were not able to receive higher teachings concerning the Godhead of Christ. To them he also says a little later, "I could not speak to you as to spiritual people, but as to fleshly." He was ignorant, therefore, among them of what they were not able to learn from him. And he said he knew only what it was fitting for them to know from him. In short, he knew among the mature what he did not know among infants, for he says there, "We speak wisdom among those who are mature." For a man is said not to know what he conceals, according to that kind of speech by which a ditch is called blind when it is hidden. For the Scriptures do not use any other kind of speech than may be found in use among people, because they speak to people.

Again, Of that day and that hour knows no man, no, not the angels which are in heaven; neither the Son , but the Father. For He is ignorant of this, as making others ignorant ; that is, in that He did not so know as at that time to show His disciples : as it was said to Abraham , Now I know that you fear God , that is, now I have caused you to know it; because he himself, being tried in that temptation , became known to himself. For He was certainly going to tell this same thing to His disciples at the fitting time; speaking of which yet future as if past, He says, Henceforth I call you not servants, but friends; for the servant knows not what his Lord does: but I have called you friends; for all things that I have heard of my Father I have made known unto you; which He had not yet done, but spoke as though He had already done it, because He certainly would do it. For He says to the disciples themselves, I have yet many things to say unto you; but you cannot bear them now. Among which is to be understood also, Of the day and hour. For the apostle also says, I determined not to know anything among you, save Jesus Christ , and Him crucified; because he was speaking to those who were not able to receive higher things concerning the Godhead of Christ . To whom also a little while after he says, I could not speak unto you as unto spiritual, but as unto carnal. He was ignorant , therefore, among them of that which they were not able to know from him. And that only he said that he knew , which it was fitting that they should know from him. In short, he knew among the perfect what he knew not among babes; for he there says: We speak wisdom among them that are perfect. For a man is said not to know what he hides, after that kind of speech, after which a ditch is called blind which is hidden. For the Scriptures do not use any other kind of speech than may be found in use among men , because they speak to men.

According to the form of God, it is said "Before all the hills He begot me," that is, before all the heights of created things, and "Before the dawn I begot You," that is, before all times and temporal things. But according to the form of a servant, it is said "The Lord created me in the beginning of His ways." Because, according to the form of God, He said "I am the truth," and according to the form of a servant, "I am the way." Since He Himself, being the first-begotten of the dead, made a passage to the kingdom of God and to eternal life for His Church, to which He is the Head in such a way as to make the body also immortal, therefore He was created in the beginning of the ways of God in His work. For according to the form of God, He is the beginning who also speaks to us, in which beginning God created the heaven and the earth. But according to the form of a servant, He is a bridegroom coming out of His chamber. According to the form of God, He is the first-born of every creature, and He is before all things and by Him all things hold together. According to the form of a servant, He is the head of the body, the Church. According to the form of God, He is the Lord of glory. From this it is clear that He Himself glorifies His saints, for "Whom He predestined, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified." Accordingly, it is said of Him that He justifies the ungodly. Of Him it is said that He is just and a justifier. If, therefore, He has also glorified those whom He has justified, then He who justifies also Himself glorifies. He is, as I have said, the Lord of glory. Yet according to the form of a servant, He replied to His disciples when they were inquiring about their own glorification: "To sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared by my Father."

24. According to the form of God , it is said Before all the hills He begot me, that is, before all the loftinesses of things created and, Before the dawn I begot You, that is, before all times and temporal things: but according to the form of a servant, it is said, The Lord created me in the beginning of His ways. Because, according to the form of God , He said, I am the truth ; and according to the form of a servant, I am the way. For, because He Himself, being the first-begotten of the dead, made a passage to the kingdom of God to life eternal for His Church, to which He is so the Head as to make the body also immortal , therefore He was created in the beginning of the ways of God in His work. For, according to the form of God , He is the beginning, that also speaks unto us, in which beginning God created the heaven and the earth; but according to the form of a servant, He is a bridegroom coming out of His chamber. According to the form of God , He is the first-born of every creature, and He is before all things and by him all things consist; according to the form of a servant, He is the head of the body, the Church . According to the form of God , He is the Lord of glory . From which it is evident that He Himself glorifies His saints : for, Whom He did predestinate , them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified . Of Him accordingly it is said, that He justifies the ungodly; of Him it is said, that He is just and a justifier. If, therefore, He has also glorified those whom He has justified, He who justifies, Himself also glorifies; who is, as I have said, the Lord of glory . Yet, according to the form of a servant, He replied to His disciples , when inquiring about their own glorification: To sit on my right hand and on my left is not mine to give, but [it shall be given to them] for whom it is prepared by my Father.

According to the form of God, He and the Father are one, so what the Father prepares is also prepared by the Son Himself. We have already shown through many passages in the divine Scriptures that in this Trinity, what is said of each person is also said of all, because of the indivisible working of one and the same substance. For example, Christ says of the Holy Spirit, "If I depart, I will send Him unto you." He did not say "We will send," but spoke as if the Son alone would send Him, not the Father. Yet in another place He says, "These things have I spoken unto you, being yet present with you; but the Comforter, which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things." Here again He speaks as if the Son would not send Him, but only the Father. Therefore, just as in these texts, so also when He says, "But for them for whom it is prepared by my Father," He means us to understand that He Himself, together with the Father, prepares seats of glory for those for whom He will. But someone may object: In the passages about the Holy Spirit, He says He will send Him without denying the Father will send Him, and says the Father will send Him without denying He will do so Himself; but here He explicitly says, "It is not mine to give," and then says these things are prepared by the Father. However, this is exactly what we have already established as being said according to the form of a servant: namely, that we should understand "It is not mine to give" as if He said, "This is not in the power of man to give," so that He may be understood to give it through that wherein He is God equal to the Father. "It is not mine," He says, "to give"—that is, I do not give these things by human power, but to those for whom it is prepared by my Father; but understand also that if all things which the Father has are mine, then this certainly is mine also, and I together with the Father have prepared these things.

25. But that which is prepared by His Father is prepared also by the Son Himself, because He and the Father are one. For we have already shown, by many modes of speech in the divine Scriptures , that, in this Trinity, what is said of each is also said of all, on account of the indivisible working of the one and same substance. As He also says of the Holy Spirit , If I depart, I will send Him unto you. He did not say, We will send; but in such way as if the Son only should send Him, and not the Father; while yet He says in another place, These things have I spoken unto you, being yet present with you; but the Comforter, which is the Holy Ghost , whom the Father will send in my name, He shall teach you all things. Here again it is so said as if the Son also would not send Him, but the Father only. As therefore in these texts, so also where He says, But for them for whom it is prepared by my Father, He meant it to be understood that He Himself, with the Father , prepares seats of glory for those for whom He will. But some one may say: There, when He spoke of the Holy Spirit , He so says that He Himself will send Him, as not to deny that the Father will send Him; and in the other place, He so says that the Father will send Him, as not to deny that He will do so Himself; but here He expressly says, It is not mine to give, and so goes on to say that these things are prepared by the Father. But this is the very thing which we have already laid down to be said according to the form of a servant: viz. , that we are so to understand It is not mine to give, as if it were said, This is not in the power of man to give; that so He may be understood to give it through that wherein He is God equal to the Father. It is not mine, He says, to give; that is, I do not give these things by human power, but to those for whom it is prepared by my Father; but then take care you understand also, that if all things which the Father has are mine, then this certainly is mine also, and I with the Father have prepared these things.

26. I ask again, in what sense is it said, "If any man does not hear my words, I will not judge him"? Perhaps He said "I will not judge him" here in the same sense as He said elsewhere "It is not mine to give." But what follows here? "I came not," He says, "to judge the world, but to save the world"; and then He adds, "He that rejects me and does not receive my words has one that judges him." Now here we would naturally understand this to mean the Father, except that He added, "The word that I have spoken, the same shall judge him in the last day." Well then, will neither the Son judge, because He says "I will not judge him," nor the Father, but rather the word which the Son has spoken? No, but hear what follows next: "For I," He says, "have not spoken of myself; but the Father who sent me, He gave me a commandment, what I should say and what I should speak; and I know that His commandment is life everlasting: therefore whatever I speak, even as the Father said to me, so I speak." If therefore the Son does not judge, but the word which the Son has spoken does; and the word which the Son has spoken judges because the Son has not spoken of Himself, but the Father who sent Him gave Him a commandment what He should say and what He should speak: then certainly the Father judges, whose word it is that the Son has spoken; and this same Son Himself is the very Word of the Father. For the commandment of the Father is not one thing and the word of the Father another; for He has called it both a word and a commandment. Let us see, therefore, whether perhaps when He says "I have not spoken of myself," He meant to be understood thus: "I am not born of myself." For if He speaks the word of the Father, then He speaks Himself, because He is Himself the Word of the Father. Ordinarily when He says "The Father gave to me," He means it to be understood that the Father begot Him—not that He gave something to Him who already existed and did not possess it, but that the very meaning of "To have given that He might have" is "To have begotten that He might be." For it is not with the Son of God—before the incarnation and before He took upon Him our flesh, the Only-begotten by whom all things were made—as it is with the creature: that He is one thing and has another. Rather He is in such a way as to be what He has. And this is said more plainly, if anyone is able to receive it, in that place where He says: "For as the Father has life in Himself, so has He given to the Son to have life in Himself." For He did not give to Him—already existing and not having life—that He should have life in Himself; rather, in that He is, He is life. Therefore "He gave to the Son to have life in Himself" means He begot the Son to be unchangeable life, which is life eternal. Since, therefore, the Word of God is the Son of God, and the Son of God is the true God and eternal life, as John says in his Epistle, what else are we to acknowledge here when the Lord says "The word which I have spoken, the same shall judge him at the last day," and calls that very word the word of the Father and the commandment of the Father, and that very commandment everlasting life? And "I know," He says, "that His commandment is life everlasting."

26. For I ask again, in what manner this is said, If any man hear not my words, I will not judge him? For perhaps He has said here, I will not judge him, in the same sense as there, It is not mine to give. But what follows here? I came not, He says, to judge the world, but to save the world; and then He adds, He that rejects me, and receives not my words, has one that judges him. Now here we should understand the Father , unless He had added, The word that I have spoken, the same shall judge him in the last day. Well, then, will neither the Son judge, because He says, I will not judge him, nor the Father , but the word which the Son has spoken? Nay, but hear what yet follows: For I, He says, have not spoken of myself; but the Father which sent me, He gave me a commandment, what I should say, and what I should speak; and I know that His commandment is life everlasting: whatsoever I speak therefore, even as the Father said to me, so I speak. If therefore the Son judges not, but the word which the Son has spoken; and the word which the Son has spoken therefore judges, because the Son has not spoken of Himself, but the Father who sent Him gave Him a commandment what He should say, and what He should speak: then the Father assuredly judges, whose word it is which the Son has spoken; and the same Son Himself is the very Word of the Father. For the commandment of the Father is not one thing, and the word of the Father another; for He has called it both a word and a commandment. Let us see, therefore, whether perchance, when He says, I have not spoken of myself, He meant to be understood thus — I am not born of myself. For if He speaks the word of the Father , then He speaks Himself, because He is Himself the Word of the Father. For ordinarily He says, The Father gave to me; by which He means it to be understood that the Father begot Him: not that He gave anything to Him, already existing and not possessing it; but that the very meaning of, To have given that He might have, is, To have begotten that He might be. For it is not, as with the creature so with the Son of God before the incarnation and before He took upon Him our flesh, the Only-begotten by whom all things were made; that He is one thing, and has another: but He is in such way as to be what He has . And this is said more plainly, if any one is fit to receive it, in that place where He says: For as the Father has life in Himself, so has He given to the Son to have life in Himself. For He did not give to Him, already existing and not having life, that He should have life in Himself; inasmuch as, in that He is , He is life. Therefore He gave to the Son to have life in Himself means, He begot the Son to be unchangeable life, which is life eternal . Since, therefore, the Word of God is the Son of God , and the Son of God is the true God and eternal life, as John says in his Epistle; so here, what else are we to acknowledge when the Lord says, The word which I have spoken, the same shall judge him at the last day, and calls that very word the word of the Father and the commandment of the Father , and that very commandment everlasting life? And I know , He says, that His commandment is life everlasting.

I'm asking, then, how we should understand "I will not judge him; but the Word which I have spoken shall judge him." From what follows, this seems to be said as if He meant, "I will not judge, but the Word of the Father will judge." But the Word of the Father is the Son of God Himself. Should we understand it this way: "I will not judge, but I will judge"? How can this be true unless we take it like this: I will not judge by human power, because I am the Son of man; but I will judge by the power of the Word, because I am the Son of God? Or if it still seems contradictory and inconsistent to say "I will not judge, but I will judge," what should we say about that passage where He says, "My doctrine is not mine"? How is it His when it is not His? He didn't say "This doctrine is not mine," but "My doctrine is not mine." What He called His own, He also called not His own. How can this be true unless He called it His own in one respect and not His own in another? According to the form of God, it is His own; according to the form of a servant, it is not His own. When He says "It is not mine, but His that sent me," He directs us back to the Word itself. For the doctrine of the Father is the Word of the Father, which is the Only Son. And what does this mean: "He that believes in me, believes not on me"? How can someone believe in Him yet not believe in Him? How can such an opposite and inconsistent thing be understood—"Whoever believes in me," He says, "believes not on me, but on Him that sent me"—unless you understand it this way: whoever believes in me believes not in what he sees, so that our hope won't rest in the creature, but in Him who took the creature in order to appear to human eyes and so cleanse our hearts by faith to see Himself as equal to the Father? So when He directs the attention of believers to the Father and says "believes not on me, but on Him that sent me," He certainly didn't mean to separate Himself from the Father, that is, from Him that sent Him. Rather, He meant that people should believe in Himself in the same way they believe in the Father, to whom He is equal. He says this explicitly in another place: "You believe in God, believe also in me"—that is, in the same way as you believe in God, so also believe in me, because I and the Father are One God. Therefore, just as here He has, in a sense, withdrawn people's faith from Himself and transferred it to the Father by saying "believes not on me, but on Him that sent me"—from whom He certainly didn't separate Himself—so also when He says "It is not mine to give, but it shall be given to them for whom it is prepared by my Father," it's clear, I think, in what respect both should be taken. That other statement is of the same kind: "I will not judge," whereas He Himself shall judge the living and the dead. But because He will not do so by human power, He therefore, returning to the Godhead, lifts people's hearts upward—hearts which He Himself came down to raise up.

27. I ask, therefore, how we are to understand, I will not judge him; but the Word which I have spoken shall judge him: which appears from what follows to be so said, as if He would say, I will not judge; but the Word of the Father will judge. But the Word of the Father is the Son of God Himself. Is it to be so understood: I will not judge, but I will judge? How can this be true , unless in this way: viz ., I will not judge by human power, because I am the Son of man ; but I will judge by the power of the Word, because I am the Son of God ? Or if it still seems contradictory and inconsistent to say, I will not judge, but I will judge; what shall we say of that place where He says, My doctrine is not mine? How mine, when not mine? For He did not say, This doctrine is not mine, but My doctrine is not mine: that which He called His own, the same He called not His own. How can this be true , unless He has called it His own in one relation; not His own, in another? According to the form of God , His own; according to the form of a servant, not His own. For when He says, It is not mine, but His that sent me, He makes us recur to the Word itself. For the doctrine of the Father is the Word of the Father , which is the Only Son. And what, too, does that mean, He that believes in me, believes not on me? How believe in Him, yet not believe in Him? How can so opposite and inconsistent a thing be understood — Whoever believes in me, He says, believes not on me, but on Him that sent me; — unless you so understand it, Whoever believes in me believes not on that which he sees, lest our hope should be in the creature; but on Him who took the creature, whereby He might appear to human eyes, and so might cleanse our hearts by faith , to contemplate Himself as equal to the Father? So that in turning the attention of believers to the Father , and saying, Believes not on me, but on Him that sent me, He certainly did not mean Himself to be separated from the Father , that is, from Him that sent Him; but that men might so believe in Himself, as they believe in the Father , to whom He is equal. And this He says in express terms in another place, You believe in God , believe also in me: that is, in the same way as you believe in God , so also believe in me; because I and the Father are One God. As therefore, here, He has as it were withdrawn the faith of men from Himself, and transferred it to the Father , by saying, Believes not on me, but on Him that sent me, from whom nevertheless He certainly did not separate Himself; so also, when He says, It is not mine to give, but [it shall be given to them] for whom it is prepared by my Father, it is I think plain in what relation both are to be taken. For that other also is of the same kind, I will not judge; whereas He Himself shall judge the quick and dead. But because He will not do so by human power, therefore, reverting to the Godhead, He raises the hearts of men upwards; which to lift up, He Himself came down.

Yet unless the very same person were the Son of man because of the form of a servant which He took, who is the Son of God because of the form of God in which He exists, the apostle Paul would not say of the rulers of this world, "For had they known it, they would not have crucified the Lord of glory." For He was crucified according to the form of a servant, and yet the Lord of glory was crucified. For that taking was such that it made God man, and man God. Yet what is said because of what, and what is said according to what, the thoughtful, diligent, and pious reader discerns for himself, with the Lord's help. For instance, we have said that He glorifies His own as being God, and certainly then as being the Lord of glory; and yet the Lord of glory was crucified, because even God is rightly said to have been crucified, not according to the power of the divinity, but according to the weakness of the flesh. Just as we say that He judges as God, that is, by divine power, not by human power; and yet the man Himself will judge, just as the Lord of glory was crucified. For so He expressly says, "When the Son of man shall come in His glory, and all the holy angels with Him, and before Him shall be gathered all nations," and the rest that is foretold of the future judgment in that passage even to the last sentence. And the Jews, inasmuch as they will be punished in that judgment for persisting in their wickedness, as it is written elsewhere, shall look upon Him whom they have pierced. For whereas both good and bad shall see the Judge of the living and dead, without doubt the bad will not be able to see Him except according to the form in which He is the Son of man; but yet in the glory in which He will judge, not in the lowliness in which He was judged. But the ungodly without doubt will not see that form of God in which He is equal to the Father. For they are not pure in heart, and "Blessed are the pure in heart, for they shall see God." And that sight is face to face, the very sight that is promised as the highest reward to the righteous, and which will then take place when He shall have delivered up the kingdom to God, even the Father. And in this kingdom He means the sight of His own form also to be understood, the whole creation being made subject to God, including that wherein the Son of God was made the Son of man. Because, according to this creation, "The Son also Himself shall be subject unto Him who put all things under Him, that God may be all in all." Otherwise, if the Son of God, judging in the form in which He is equal to the Father, shall appear when He judges to the ungodly also, what becomes of that which He promises, as some great thing, to him who loves Him, saying, "And I will love him, and will manifest myself to him"? Therefore He will judge as the Son of man, yet not by human power, but by that whereby He is the Son of God; and on the other hand, He will judge as the Son of God, yet not appearing in that form in which He is God equal to the Father, but in that form in which He is the Son of man.

28. Yet unless the very same were the Son of man on account of the form of a servant which He took, who is the Son of God on account of the form of God in which He is; Paul the apostle would not say of the princes of this world, For had they known it, they would not have crucified the Lord of glory . For He was crucified after the form of a servant, and yet the Lord of glory was crucified. For that taking was such as to make God man, and man God. Yet what is said on account of what, and what according to what, the thoughtful, diligent, and pious reader discerns for himself, the Lord being his helper. For instance, we have said that He glorifies His own, as being God , and certainly then as being the Lord of glory ; and yet the Lord of glory was crucified, because even God is rightly said to have been crucified, not after the power of the divinity, but after the weakness of the flesh: just as we say, that He judges as God , that is, by divine power, not by human ; and yet the man Himself will judge, just as the Lord of glory was crucified: for so He expressly says, When the Son of man shall come in His glory , and all the holy angels with Him, and before Him shall be gathered all nations; and the rest that is foretold of the future judgment in that place even to the last sentence. And the Jews , inasmuch as they will be punished in that judgment for persisting in their wickedness , as it is elsewhere written, shall look upon Him whom they have pierced. For whereas both good and bad shall see the Judge of the quick and dead, without doubt the bad will not be able to see Him, except after the form in which He is the Son of man ; but yet in the glory wherein He will judge, not in the lowliness wherein He was judged. But the ungodly without doubt will not see that form of God in which He is equal to the Father. For they are not pure in heart; and Blessed are the pure in heart: for they shall see God. And that sight is face to face, the very sight that is promised as the highest reward to the just, and which will then take place when He shall have delivered up the kingdom to God , even the Father; and in this kingdom He means the sight of His own form also to be understood, the whole creature being made subject to God , including that wherein the Son of God was made the Son of man . Because, according to this creature, The Son also Himself shall be subject unto Him, that put all things under Him, that God may be all in all. Otherwise if the Son of God , judging in the form in which He is equal to the Father , shall appear when He judges to the ungodly also; what becomes of that which He promises, as some great thing, to him who loves Him, saying, And I will love him, and will manifest myself to him? Wherefore He will judge as the Son of man , yet not by human power, but by that whereby He is the Son of God ; and on the other hand, He will judge as the Son of God , yet not appearing in that [unincarnate] form in which He is God equal to the Father , but in that [incarnate form] in which He is the Son of man .

Therefore we can speak both ways: the Son of man will judge, and the Son of man will not judge. The Son of man will judge, so that the text "When the Son of man shall come, then before Him shall be gathered all nations" may be true. And the Son of man will not judge, so that the texts "I will not judge him" and "I seek not my own glory: there is One that seeks and judges" may be true. For in the judgment, it is not the form of God but the form of the Son of man that will appear, and in this respect the Father Himself will not judge. For according to this it is said, "For the Father judges no man, but has committed all judgment unto the Son." This statement is made either according to that mode of speech we mentioned above, where it says "So has He given to the Son to have life in Himself," which signifies that in this way He begot the Son, or according to what the apostle says: "Wherefore God also has highly exalted Him, and given Him a name which is above every name." This is said of the Son of man, in respect to whom the Son of God was raised from the dead, since He, being in the form of God equal to the Father, from which He emptied Himself by taking the form of a servant, both acts and suffers and receives in that same form of a servant what the apostle continues to mention: "He humbled Himself, and became obedient unto death, even the death of the cross; wherefore God also has highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, in the Glory of God the Father." Whether then the words "He has committed all judgment unto the Son" are said according to this or that mode of speech, it is sufficiently clear from this passage that if they were said according to the sense in which it says "He has given to the Son to have life in Himself," it certainly would not be said "The Father judges no man." For in respect to this, that the Father has begotten the Son equal to Himself, He judges with Him. Therefore it is in this respect that it is said that in the judgment, not the form of God but the form of the Son of man will appear. This does not mean He will not judge who has committed all judgment unto the Son, since the Son says of Him, "There is One that seeks and judges." Rather, it is said "The Father judges no man, but has committed all judgment unto the Son" as if to say: No one will see the Father in the judgment of the quick and the dead, but all will see the Son, because He is also the Son of man, so that He can be seen even by the ungodly, since they too shall see Him whom they have pierced.

29. Therefore both ways of speaking may be used; the Son of man will judge, and, the Son of man will not judge: since the Son of man will judge, that the text may be true which says, When the Son of man shall come, then before Him shall be gathered all nations; and the Son of man will not judge, that the text may be true which says, I will not judge him; and, I seek not my own glory : there is One that seeks and judges. For in respect to this, that in the judgment, not the form of God , but the form of the Son of man will appear, the Father Himself will not judge; for according to this it is said, For the Father judges no man, but has committed all judgment unto the Son. Whether this is said after that mode of speech which we have mentioned above, where it is said, So has He given to the Son to have life in Himself, that it should signify that so He begot the Son; or, whether after that of which the apostle speaks, saying, Wherefore God also has highly exalted Him, and given Him a name which is above every name: — (For this is said of the Son of man , in respect to whom the Son of God was raised from the dead; since He, being in the form of God equal to the Father , wherefrom He emptied Himself by taking the form of a servant, both acts and suffers, and receives, in that same form of a servant, what the apostle goes on to mention: He humbled Himself, and became obedient unto death, even the death of the cross; wherefore God also has highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, in the Glory of God the Father: — whether then the words, He has committed all judgment unto the Son , are said according to this or that mode of speech; it sufficiently appears from this place, that if they were said according to that sense in which it is said, He has given to the Son to have life in Himself, it certainly would not be said, The Father judges no man. For in respect to this, that the Father has begotten the Son equal to Himself, He judges with Him. Therefore it is in respect to this that it is said, that in the judgment, not the form of God , but the form of the Son of man will appear. Not that He will not judge, who has committed all judgment unto the Son , since the Son says of Him, There is One that seeks and judges: but it is so said, The Father judges no man, but has committed all judgment unto the Son; as if it were said, No one will see the Father in the judgment of the quick and the dead, but all will see the Son: because He is also the Son of man , so that He can be seen even by the ungodly, since they too shall see Him whom they have pierced.

However, to avoid appearing to conjecture this rather than proving it clearly, let us present a certain and plain statement of the Lord Himself, by which we may show that this was the reason why He said, The Father judges no man, but has committed all judgment unto the Son—namely, because He will appear as Judge in the form of the Son of man, which is not the form of the Father but of the Son. Nor is it even that form of the Son in which He is equal to the Father, but that in which He is less than the Father, so that in the judgment He may be visible both to the good and to the bad. For a little while later He says, Verily, verily, I say unto you, He that hears my word, and believes in Him that sent me, has everlasting life, and shall not come into condemnation; but shall pass from death unto life. Now this eternal life is that vision which does not belong to the bad. Then follows, Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. And this applies to the godly, who hear of His incarnation in such a way as to believe that He is the Son of God—that is, who receive Him, made less than the Father for their sake in the form of a servant, while believing Him equal to the Father in the form of God. And then He continues, emphasizing this very point, For as the Father has life in Himself, so has He given to the Son to have life in Himself. And then He comes to the vision of His own glory, in which He shall come to judgment, which vision will be common to the ungodly and to the just. For He goes on to say, And has given Him authority to execute judgment also, because He is the Son of man. I think nothing can be more clear. For insofar as the Son of God is equal to the Father, He does not receive this power of executing judgment, but He has it with the Father in secret. But He receives it so that the good and the bad may see Him judging, insofar as He is the Son of man. Since the vision of the Son of man will be shown to the bad also, for the vision of the form of God will not be shown except to the pure in heart, for they shall see God—that is, to the godly only, to whose love He promises this very thing, that He will show Himself to them. And see accordingly what follows: Marvel not at this, He says. Why does He forbid us to marvel, unless it be that, in truth, everyone marvels who does not understand that He said the Father gave Him power also to execute judgment because He is the Son of man, whereas it might rather have been expected that He would say, since He is the Son of God? But because the wicked are not able to see the Son of God as He is in the form of God equal to the Father, and yet it is necessary that both the just and the wicked should see the Judge of the living and dead when they are judged in His presence—Marvel not at this, He says, for the hour is coming, in which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. For this purpose, then, it was necessary that He should receive that power because He is the Son of man, so that all in rising again might see Him in the form in which He can be seen by all, but by some to damnation, by others to eternal life. And what is eternal life, unless that vision which is not granted to the ungodly? That they might know You, He says, the One true God, and Jesus Christ, whom You have sent. And how are they to know Jesus Christ Himself also, unless as the One true God, who will show Himself to them—not as He will show Himself in the form of the Son of man to those also who shall be punished?

30. Lest, however, we may seem to conjecture this rather than to prove it clearly, let us produce a certain and plain sentence of the Lord Himself, by which we may show that this was the cause why He said, The Father judges no man, but has committed all judgment unto the Son , viz . because He will appear as Judge in the form of the Son of man , which is not the form of the Father , but of the Son; nor yet that form of the Son in which He is equal to the Father , but that in which He is less than the Father; in order that, in the judgment, He may be visible both to the good and to the bad. For a little while after He says, Verily, verily, I say unto you, He that hears my word, and believes in Him that sent me, has everlasting life, and shall not come into condemnation; but shall pass from death unto life. Now this life eternal is that sight which does not belong to the bad. Then follows, Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God , and they that hear shall live. And this is proper to the godly, who so hear of His incarnation , as to believe that He is the Son of God , that is, who so receive Him, as made for their sakes less than the Father , in the form of a servant, that they believe Him equal to the Father , in the form of God . And thereupon He continues, enforcing this very point, For as the Father has life in Himself, so has He given to the Son to have life in Himself. And then He comes to the sight of His own glory , in which He shall come to judgment; which sight will be common to the ungodly and to the just. For He goes on to say, And has given Him authority to execute judgment also, because He is the Son of man . I think nothing can be more clear. For inasmuch as the Son of God is equal to the Father , He does not receive this power of executing judgment, but He has it with the Father in secret; but He receives it, so that the good and the bad may see Him judging, inasmuch as He is the Son of man . Since the sight of the Son of man will be shown to the bad also: for the sight of the form of God will not be shown except to the pure in heart, for they shall see God ; that is, to the godly only, to whose love He promises this very thing, that He will show Himself to them. And see, accordingly, what follows: Marvel not at this, He says. Why does He forbid us to marvel, unless it be that, in truth , every one marvels who does not understand, that therefore He said the Father gave Him power also to execute judgment, because He is the Son of man ; whereas, it might rather have been anticipated that He would say, since He is the Son of God ? But because the wicked are not able to see the Son of God as He is in the form of God equal to the Father , but yet it is necessary that both the just and the wicked should see the Judge of the quick and dead, when they will be judged in His presence; Marvel not at this, He says, for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil , unto the resurrection of damnation. For this purpose, then, it was necessary that He should therefore receive that power, because He is the Son of man , in order that all in rising again might see Him in the form in which He can be seen by all, but by some to damnation, by others to life eternal . And what is life eternal , unless that sight which is not granted to the ungodly? That they might know You, He says, the One true God , and Jesus Christ , whom You have sent. And how are they to know Jesus Christ Himself also, unless as the One true God , who will show Himself to them; not as He will show Himself, in the form of the Son of man , to those also that shall be punished?

He is good according to that sight by which God appears to the pure in heart, for truly God is good to Israel, even to those who are clean in heart. But when the wicked see the Judge, He will not seem good to them, because they will not rejoice in their heart to see Him. Instead, all kindreds of the earth will wail because of Him, being counted among all the wicked and unbelievers. For this reason, He also replied to the man who had called Him Good Master, when seeking His advice on how to attain eternal life, Why do you ask me about good? There is none good but One, that is, God. And yet the Lord Himself, in another place, calls man good: A good man, He says, out of the good treasure of his heart, brings forth good things, and an evil man, out of the evil treasure of his heart, brings forth evil things. But because that man was seeking eternal life, and eternal life consists in that contemplation in which God is seen, not for punishment, but for everlasting joy, and because he did not understand with whom he was speaking, and thought Him to be only the Son of man, He says, Why do you ask me about good? That is, with respect to that form which you see, why do you ask about good, and call me, according to what you see, Good Master? This is the form of the Son of man, the form which has been taken, the form that will appear in judgment, not only to the righteous, but also to the ungodly, and the sight of this form will not be for good to those who are wicked. But there is a sight of that form of mine, in which when I was, I thought it not robbery to be equal with God, but in order to take this form I emptied myself. That one God, therefore, the Father and the Son and the Holy Spirit, who will not appear except for joy which cannot be taken away from the just, for which future joy he sighs who says, One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. That one God, therefore, Himself, I say, is alone good, for this reason, that no one sees Him for sorrow and wailing, but only for salvation and true joy. If you understand me according to this latter form, then I am good, but if according to that former only, then why do you ask me about good? If you are among those who shall look upon Him whom they have pierced, that very sight itself will be evil to them, because it will be penal. That the Lord said, Why do you ask me about good? There is none good but One, that is, God, with this meaning, is probable based on the proofs I have given, because that sight of God, by which we shall contemplate the ousia (substance) of God unchangeable and invisible to human eyes, which is promised to the saints alone, which the Apostle Paul speaks of as face to face, and of which the Apostle John says, We shall be like Him, for we shall see Him as He is, and of which it is said, One thing have I desired of the Lord, that I may behold the beauty of the Lord, and of which the Lord Himself says, I will both love him, and will manifest myself to him, and on account of which alone we cleanse our hearts by faith, that we may be those pure in heart who are blessed for they shall see God, and whatever else is spoken of that sight, which whosoever turns the eye of love to seek it may find most abundantly scattered through all the Scriptures, that sight alone, I say, is our chief good, for the attaining of which we are directed to do whatever we do rightly. But that sight of the Son of man which is foretold, when all nations shall be gathered before Him, and shall say to Him, Lord, when saw we You hungry, or thirsty, and so on, will neither be a good to the ungodly, who shall be sent into everlasting fire, nor the chief good to the righteous. For He still goes on to call these to the kingdom which has been prepared for them from the foundation of the world. For, as He will say to those, Depart into everlasting fire, so to these, Come, you blessed of my Father, inherit the kingdom prepared for you. And as those will go into everlasting burning, so the righteous will go into life eternal. But what is life eternal, except that they may know You, He says, the One true God, and Jesus Christ, whom You have sent, but know Him now in that glory of which He says to the Father, Which I had with You before the world was. For then He will deliver up the kingdom to God, even the Father, that the good servant may enter into the joy of his Lord, and that He may hide those whom God keeps in the hiding of His countenance from the confusion of men, namely, of those men who shall then be confounded by hearing this sentence, of which evil hearing the righteous man shall not be afraid if only he be kept in the tabernacle, that is, in the true faith of the Catholic Church, from the strife of tongues, that is, from the sophistries of heretics. But if there is any other explanation of the Lord's words, where He says, Why do you ask me about good? There is none good, but One, that is, God, provided only that the ousia of the Father not therefore be believed to be of greater goodness than that of the Son, according to which He is the Word by whom all things were made, and if there is nothing in it contrary to sound doctrine, let us securely use it, and not one explanation only, but as many as we are able to find. For the more outlets are open for avoiding their snares, the more powerfully are the heretics proved wrong. But let us now start afresh, and address ourselves to the consideration of that which still remains.

31. He is good, according to that sight, according to which God appears to the pure in heart; for truly God is good unto Israel even to such as are of a clean heart. But when the wicked shall see the Judge, He will not seem good to them; because they will not rejoice in their heart to see Him, but all kindreds of the earth shall then wail because of Him, namely, as being reckoned in the number of all the wicked and unbelievers. On this account also He replied to him, who had called Him Good Master, when seeking advice of Him how he might attain eternal life, Why do you ask me about good? there is none good but One, that is, God. And yet the Lord Himself, in another place, calls man good: A good man, He says, out of the good treasure of his heart, brings forth good things: and an evil man, out of the evil treasure of his heart, brings forth evil things. But because that man was seeking eternal life, and eternal life consists in that contemplation in which God is seen, not for punishment, but for everlasting joy ; and because he did not understand with whom he was speaking, and thought Him to be only the Son of man : Why, He says, do you ask me about good? That is, with respect to that form which you see, why do you ask about good, and call me, according to what you see, Good Master? This is the form of the Son of man , the form which has been taken, the form that will appear in judgment, not only to the righteous, but also to the ungodly; and the sight of this form will not be for good to those who are wicked . But there is a sight of that form of mine, in which when I was, I thought it not robbery to be equal with God: but in order to take this form I emptied myself. That one God , therefore, the Father and the Son and the Holy Spirit , who will not appear, except for joy which cannot be taken away from the just; for which future joy he sighs, who says, One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord: that one God , therefore, Himself, I say, is alone good, for this reason, that no one sees Him for sorrow and wailing, but only for salvation and true joy . If you understand me after this latter form, then I am good; but if according to that former only, then why do you ask me about good? If you are among those who shall look upon Him whom they have pierced, that very sight itself will be evil to them, because it will be penal. That after this meaning, then, the Lord said, Why do you ask me about good? There is none good but One, that is, God , is probable upon those proofs which I have alleged, because that sight of God , whereby we shall contemplate the substance of God unchangeable and invisible to human eyes (which is promised to the saints alone; which the Apostle Paul speaks of, as face to face; and of which the Apostle John says, We shall be like Him, for we shall see Him as He is; and of which it is said, One thing have I desired of the Lord, that I may behold the beauty of the Lord, and of which the Lord Himself says, I will both love him, and will manifest myself to him; and on account of which alone we cleanse our hearts by faith , that we may be those pure in heart who are blessed for they shall see God: and whatever else is spoken of that sight: which whosoever turns the eye of love to seek it, may find most copiously scattered through all the Scriptures ) — that sight alone, I say, is our chief good, for the attaining of which we are directed to do whatever we do aright. But that sight of the Son of man which is foretold, when all nations shall be gathered before Him, and shall say to Him, Lord, when saw we You an hungered, or thirsty, etc.? will neither be a good to the ungodly, who shall be sent into everlasting fire , nor the chief good to the righteous. For He still goes on to call these to the kingdom which has been prepared for them from the foundation of the world. For, as He will say to those, Depart into everlasting fire ; so to these, Come, you blessed of my Father, inherit the kingdom prepared for you. And as those will go into everlasting burning; so the righteous will go into life eternal . But what is life eternal , except that they may know You, He says, the One true God , and Jesus Christ , whom You have sent? but know Him now in that glory of which He says to the Father , Which I had with You before the world was. For then He will deliver up the kingdom to God , even the Father , that the good servant may enter into the joy of his Lord, and that He may hide those whom God keeps in the hiding of His countenance from the confusion of men , namely, of those men who shall then be confounded by hearing this sentence; of which evil hearing the righteous man shall not be afraid if only he be kept in the tabernacle, that is, in the true faith of the Catholic Church , from the strife of tongues, that is, from the sophistries of heretics . But if there is any other explanation of the words of the Lord, where He says, Why do you ask me about good? There is none good, but One, that is, God ; provided only that the substance of the Father be not therefore believed to be of greater goodness than that of the Son , according to which He is the Word by whom all things were made; and if there is nothing in it abhorrent from sound doctrine; let us securely use it, and not one explanation only, but as many as we are able to find. For so much the more powerfully are the heretics proved wrong, the more outlets are open for avoiding their snares. But let us now start afresh, and address ourselves to the consideration of that which still remains.