On the Trinity — Book I

When I was searching for a way of life suitable to human abilities and righteous in itself—whether prompted by nature or discovered through the inquiries of wise teachers—by which I might achieve some result worthy of that divine gift of understanding given to us, many things came to mind that are generally thought to make life both useful and desirable. Especially that which now, as always in the past, is considered most desirable—leisure combined with wealth—presented itself to my thinking. One without the other seemed more a source of harm than an opportunity for good, since leisure in poverty is felt to be almost an exile from life itself, while wealth possessed amid worry is itself a burden, made worse by the deeper shame suffered by someone who loses, after having possessed, the things most wished for and sought after. And yet, although these two include the highest and best of life's luxuries, they seem not far removed from the ordinary pleasures of animals which, as they wander through shady places rich in grass, enjoy both their freedom from work and the abundance of their food. For if this is considered the best and most complete way to live a human life, then it follows that we and the whole unreasoning animal world share one common goal, though our ranges of feeling differ, since all of them, in that generous provision and complete leisure which nature gives, have full opportunity for enjoyment without worry about possessing things.

1. When I was seeking an employment adequate to the powers of human life and righteous in itself, whether prompted by nature or suggested by the researches of the wise, whereby I might attain to some result worthy of that Divine gift of understanding which has been given us, many things occurred to me which in general esteem were thought to render life both useful and desirable. And especially that which now, as always in the past, is regarded as most to be desired, leisure combined with wealth, came before my mind. The one without the other seemed rather a source of evil than an opportunity for good, for leisure in poverty is felt to be almost an exile from life itself, while wealth possessed amid anxiety is in itself an affliction, rendered the worse by the deeper humiliation which he must suffer who loses, after possessing, the things that most are wished and sought. And yet, though these two embrace the highest and best of the luxuries of life, they seem not far removed from the normal pleasures of the beasts which, as they roam through shady places rich in herbage, enjoy at once their safety from toil and the abundance of their food. For if this be regarded as the best and most perfect conduct of the life of man, it results that one object is common, though the range of feelings differ, to us and the whole unreasoning animal world, since all of them, in that bounteous provision and absolute leisure which nature bestows, have full scope for enjoyment without anxiety for possession.

I believe that most people have rejected for themselves and criticized in others this acceptance of a thoughtless, animal-like existence for no other reason than that nature itself has taught them that it is unworthy of human beings to consider themselves born only to satisfy their greed and laziness, brought into life with no higher purpose of glorious action or beautiful achievement, and that this life itself was given without any possibility of progressing toward immortality. Such a life, indeed, we would confidently say does not deserve to be considered a gift from God, since, tortured by pain and burdened with hardship, it exhausts itself from the empty mind of infancy to the confusion of old age. I believe that people, prompted by nature itself, have elevated themselves through teaching and practice to the virtues we call patience and temperance and forbearance, convinced that right living means right action and right thought, and that the immortal God has not given life only for it to end in death. For no one can believe that the Giver of good has bestowed the pleasant experience of life so that it might be darkened by the gloomy fear of dying.

2. I believe that the mass of mankind have spurned from themselves and censured in others this acquiescence in a thoughtless, animal life, for no other reason than that nature herself has taught them that it is unworthy of humanity to hold themselves born only to gratify their greed and their sloth, and ushered into life for no high aim of glorious deed or fair accomplishment, and that this very life was granted without the power of progress towards immortality; a life, indeed, which then we should confidently assert did not deserve to be regarded as a gift of God, since, racked by pain and laden with trouble, it wastes itself upon itself from the blank mind of infancy to the wanderings of age. I believe that men, prompted by nature herself, have raised themselves through teaching and practice to the virtues which we name patience and temperance and forbearance, under the conviction that right living means right action and right thought, and that Immortal God has not given life only to end in death; for none can believe that the Giver of good has bestowed the pleasant sense of life in order that it may be overcast by the gloomy fear of dying.

And yet, though I could not accuse their advice of being foolish and useless—their counsel to keep the soul free from blame and to avoid life's troubles through foresight, escape them through skill, or endure them with patience—still I could not regard these men as competent guides to lead me to the good and happy life. Their teachings were commonplace, no higher than natural human impulse. Animal instinct could not fail to understand them, and anyone who understood but disobeyed would have fallen into a madness worse than animal irrationality. Moreover, my soul was eager not merely to do those things whose neglect brings shame and suffering, but to know the God and Father who had given this great gift, to whom it felt it owed its whole self, whose service was its true honor, on whom all its hopes were fixed, in whose loving-kindness, as in a safe home and harbor, it could rest amid all the troubles of this anxious life. It was inflamed with a passionate desire to apprehend Him or to know Him.

3. And yet, though I could not tax with folly and uselessness this counsel of theirs to keep the soul free from blame, and evade by foresight or elude by skill or endure with patience the troubles of life, still I could not regard these men as guides competent to lead me to the good and happy Life. Their precepts were platitudes, on the mere level of human impulse; animal instinct could not fail to comprehend them, and he who understood but disobeyed would have fallen into an insanity baser than animal unreason. Moreover, my soul was eager not merely to do the things, neglect of which brings shame and suffering, but to know the God and Father Who had given this great gift, to Whom, it felt, it owed its whole self, Whose service was its true honour, on Whom all its hopes were fixed, in Whose lovingkindness, as in a safe home and haven, it could rest amid all the troubles of this anxious life. It was inflamed with a passionate desire to apprehend Him or to know Him.

Some of these teachers presented large groups of questionable deities, and believing that divine beings engage in sexual activity, they told stories of births and family lines from god to god. Others claimed there were greater and lesser gods, ranked according to their power. Some denied the existence of any gods at all and limited their reverence to a nature that, in their view, came into being through random movements and collisions driven by chance. In contrast, many followed the common belief in God's existence but declared Him careless and unconcerned with human affairs. Again, some worshipped the actual physical and visible forms of created things in the elements of earth and air. Finally, some placed their gods inside images of humans or animals—whether tame or wild—or of birds or snakes, and they confined the Lord of the universe and Father of infinity within these narrow prisons of metal, stone, or wood. I was certain these could not be teachers of truth, because even though they agreed in the absurdity, filthiness, and impiety of their practices, they disagreed about the essential points of their senseless beliefs. My soul was torn among all these competing claims, yet it still pushed forward on that beneficial path that leads inevitably to the true knowledge of God. It could not accept that God would worthily be described as neglecting a world He Himself created, or that deities with gender and lines of parents and offspring were compatible with the pure and mighty nature of the Godhead. Rather, it was convinced that what is Divine and eternal must be one, without distinction of sex, because that which is self-existent cannot have left outside itself anything superior to itself. Therefore omnipotence and eternity belong to One alone, because omnipotence cannot have degrees of strength or weakness, and eternity cannot have priority or succession. In God we must worship absolute eternity and absolute power.

4. Some of these teachers brought forward large households of dubious deities, and under the persuasion that there is a sexual activity in divine beings narrated births and lineages from god to god. Others asserted that there were gods greater and less, of distinction proportionate to their power. Some denied the existence of any gods whatever, and confined their reverence to a nature which, in their opinion, owes its being to chance-led vibrations and collisions. On the other hand, many followed the common belief in asserting the existence of a God, but proclaimed Him heedless and indifferent to the affairs of men. Again, some worshipped in the elements of earth and air the actual bodily and visible forms of created things; and, finally, some made their gods dwell within images of men or of beasts, tame or wild, of birds or of snakes, and confined the Lord of the universe and Father of infinity within these narrow prisons of metal or stone or wood. These, I was sure, could be no exponents of truth, for though they were at one in the absurdity, the foulness, the impiety of their observances, they were at variance concerning the essential articles of their senseless belief. My soul was distracted amid all these claims, yet still it pressed along that profitable road which leads inevitably to the true knowledge of God. It could not hold that neglect of a world created by Himself was worthily to be attributed to God, or that deities endowed with sex, and lines of begetters and begotten, were compatible with the pure and mighty nature of the Godhead. Nay, rather, it was sure that that which is Divine and eternal must be one without distinction of sex, for that which is self-existent cannot have left outside itself anything superior to itself. Hence omnipotence and eternity are the possession of One only, for omnipotence is incapable of degrees of strength or weakness, and eternity of priority or succession. In God we must worship absolute eternity and absolute power.

While my mind was dwelling on these and many similar thoughts, I happened upon the books that, according to the tradition of the Hebrew faith, were written by Moses and the prophets. In them I found words spoken by God the Creator testifying about himself: "I Am that I Am," and again, "He that is has sent me unto you" (Exodus 3:14). I confess I was amazed to find in them such an exact statement about God that it expressed, in terms best suited to human understanding, an otherwise unattainable insight into the mystery of the Divine nature. For no property of God that the mind can grasp is more characteristic of him than existence, since existence in the absolute sense cannot be attributed to what will come to an end or to what has had a beginning. He who now combines continuous being with the possession of perfect happiness could not have been non-existent in the past, nor can he be non-existent in the future, for whatever is Divine can neither be brought into being nor destroyed. Therefore, since God's eternity is inseparable from himself, it was fitting for him to reveal this one thing—that he is—as the assurance of his absolute eternity.

5. While my mind was dwelling on these and on many like thoughts, I chanced upon the books which, according to the tradition of the Hebrew faith, were written by Moses and the prophets, and found in these words spoken by God the Creator testifying of Himself ' I Am that I Am, and again, He that is has sent me unto you Exodus 3:14.' I confess that I was amazed to find in them an indication concerning God so exact that it expressed in the terms best adapted to human understanding an unattainable insight into the mystery of the Divine nature. For no property of God which the mind can grasp is more characteristic of Him than existence, since existence, in the absolute sense, cannot be predicated of that which shall come to an end, or of that which has had a beginning, and He who now joins continuity of being with the possession of perfect felicity could not in the past, nor can in the future, be non-existent; for whatsoever is Divine can neither be originated nor destroyed. Wherefore, since God's eternity is inseparable from Himself, it was worthy of Him to reveal this one thing, that He is, as the assurance of His absolute eternity.

These words "I Am that I Am" were clearly adequate to indicate God's infinity. But in addition, we needed to grasp the working of His majesty and power. While absolute existence belongs uniquely to Him who, remaining eternally, had no beginning in any distant past, we hear another utterance worthy of Himself coming from the eternal and Holy God, who says, "Who holds the heaven in His palm and the earth in His hand," and again, "The heaven is My throne and the earth is the footstool of My feet. What house will you build Me or what shall be the place of My rest?" The whole heaven is held in God's palm, the whole earth grasped in His hand. Now God's word, as profitable as it is to the passing thought of a pious mind, reveals a deeper meaning to the patient student than to the casual hearer. For this heaven which is held in God's palm is also His throne, and the earth which is grasped in His hand is also the footstool beneath His feet. This was not written so that from throne and footstool—metaphors drawn from the posture of sitting—we should conclude that He has spatial extension, like a body, for that which is His throne and footstool is also held in hand and palm by that infinite Omnipotence. It was written so that in all born and created things God might be known within them and without, overshadowing and indwelling, surrounding all and spreading through all, since palm and hand, which hold, reveal the might of His external control, while throne and footstool, by supporting one who sits, display the submission of outward things to One within who, Himself outside them, encloses all in His grasp, yet dwells within the external world which is His own. In this way God, from within and from without, controls and relates to the universe; being infinite He is present in all things, and in Him who is infinite all are included. My soul, absorbed in the pursuit of truth, took its delight in devout thoughts such as these. For it seemed that God's greatness so far exceeded the mental powers of His handiwork that however far the limited mind of man might stretch in the risky attempt to define Him, the gap was not lessened between the finite nature which struggled and the boundless infinity that lay beyond its grasp. I had come through reverent reflection on my own part to understand this, but I found it confirmed by the prophet's words: "Where shall I go from Your Spirit? Or where shall I flee from Your face? If I ascend up into heaven, You are there; if I go down into hell, You are there also; if I have taken my wings before dawn and made my dwelling in the uttermost parts of the sea, You are there. For there Your hand shall guide me and Your right hand shall hold me." There is no space where God is not; space does not exist apart from Him. He is in heaven, in hell, beyond the seas; dwelling in all things and surrounding all. Thus He embraces, and is embraced by, the universe, confined to no part of it but spreading through all.

6. For such an indication of God 's infinity the words ' I Am that I Am ' were clearly adequate; but, in addition, we needed to apprehend the operation of His majesty and power. For while absolute existence is peculiar to Him Who, abiding eternally, had no beginning in a past however remote, we hear again an utterance worthy of Himself issuing from the eternal and Holy God, Who says, Who holds the heaven in His palm and the earth in His hand Isaiah 40:12, and again, The heaven is My throne and the earth is the footstool of My feet. What house will you build Me or what shall be the place of My rest? The whole heaven is held in the palm of God, the whole earth grasped in His hand. Now the word of God, profitable as it is to the cursory thought of a pious mind, reveals a deeper meaning to the patient student than to the momentary hearer. For this heaven which is held in the palm of God is also His throne, and the earth which is grasped in His hand is also the footstool beneath His feet. This was not written that from throne and footstool, metaphors drawn from the posture of one sitting, we should conclude that He has extension in space, as of a body, for that which is His throne and footstool is also held in hand and palm by that infinite Omnipotence. It was written that in all born and created things God might be known within them and without, overshadowing and indwelling, surrounding all and interfused through all, since palm and hand, which hold, reveal the might of His external control, while throne and footstool, by their support of a sitter, display the subservience of outward things to One within Who, Himself outside them, encloses all in His grasp, yet dwells within the external world which is His own. In this wise does God, from within and from without, control and correspond to the universe; being infinite He is present in all things, in Him Who is infinite all are included. In devout thoughts such as these my soul, engrossed in the pursuit of truth, took its delight. For it seemed that the greatness of God so far surpassed the mental powers of His handiwork, that however far the limited mind of man might strain in the hazardous effort to define Him, the gap was not lessened between the finite nature which struggled and the boundless infinity that lay beyond its ken, I had come by reverent reflection on my own part to understand this, but I found it confirmed by the words of the prophet, Whither shall I go from Your Spirit? Or whither shall I flee from Your face? If I ascend up into heaven, You are there; if I go down into hell, You are there also; if I have taken my wings before dawn and made my dwelling in the uttermost parts of the sea (You are there). For there Your hand shall guide me and Your right hand shall hold me. There is no space where God is not; space does not exist apart from Him. He is in heaven, in hell, beyond the seas; dwelling in all things and enveloping all. Thus He embraces, and is embraced by, the universe, confined to no part of it but pervading all.

Therefore, although my soul found joy in grasping this majestic and unfathomable Mind, because it could worship as its own Father and Creator so limitless an Infinity, it still sought with even greater eagerness to know the true nature of its infinite and eternal Lord. It wanted to be able to believe that this immeasurable Deity was clothed in splendor fitting the beauty of His wisdom. Then, while the devout soul was confused and lost because of its own weakness, it received from the prophet's voice this excellently expressed comparison for God: "By the greatness of His works and the beauty of the things that He has made the Creator of worlds is rightly discerned" (Wisdom 13:5). The Creator of great things is supreme in greatness, and the Creator of beautiful things is supreme in beauty. Since the work surpasses our thoughts, the Maker must surpass all thought. Thus heaven and air and earth and seas are beautiful, and the whole universe is beautiful too, as the Greeks agree, who call it kosmos (order) because of its beautiful arrangement. But if our thought can evaluate this beauty of the universe by a natural instinct—an instinct like what we see in certain birds and beasts whose voice, though it falls below the level of our understanding, still has a meaning clear to them even though they cannot articulate it, and in which, since all speech expresses some thought, there lies a meaning clear to themselves—must not the Lord of this universal beauty be recognized as Himself most beautiful amid all the beauty that surrounds Him? For though the splendor of His eternal glory exceeds our mind's best powers, our mind cannot fail to see that He is beautiful. We must truly confess that God is most beautiful, and that with a beauty which, though it transcends our comprehension, forces itself upon our perception.

7. Therefore, although my soul drew joy from the apprehension of this august and unfathomable Mind, because it could worship as its own Father and Creator so limitless an Infinity, yet with a still more eager desire it sought to know the true aspect of its infinite and eternal Lord, that it might be able to believe that that immeasurable Deity was apparelled in splendour befitting the beauty of His wisdom. Then, while the devout soul was baffled and astray through its own feebleness, it caught from the prophet's voice this scale of comparison for God, admirably expressed, By the greatness of His works and the beauty of the things that He has made the Creator of worlds is rightly discerned. Wisdom 13:5 The Creator of great things is supreme in greatness, of beautiful things in beauty. Since the work transcends our thoughts, all thought must be transcended by the Maker. Thus heaven and air and earth and seas are fair: fair also the whole universe, as the Greeks agree, who from its beautiful ordering call it κόσμος, that is, order. But if our thought can estimate this beauty of the universe by a natural instinct — an instinct such as we see in certain birds and beasts whose voice, though it fall below the level of our understanding, yet has a sense clear to them though they cannot utter it, and in which, since all speech is the expression of some thought, there lies a meaning patent to themselves — must not the Lord of this universal beauty be recognised as Himself most beautiful amid all the beauty that surrounds Him? For though the splendour of His eternal glory overtax our mind's best powers, it cannot fail to see that He is beautiful. We must in truth confess that God is most beautiful, and that with a beauty which, though it transcend our comprehension, forces itself upon our perception.

My mind, filled with these conclusions it had reached through its own thinking and the teaching of Scripture, rested confidently—as if on some peaceful watchtower—upon that glorious truth. It recognized that its true nature made it capable of offering only one kind of homage to its Creator, and no other, whether greater or lesser: the homage of being convinced that His greatness is too vast for our comprehension but not for our faith. For a reasonable faith is related to reason and accepts its help, even though that same reason cannot grasp the vastness of eternal Omnipotence.

8. Thus my mind, full of these results which by its own reflection and the teaching of Scripture it had attained, rested with assurance, as on some peaceful watchtower, upon that glorious conclusion, recognising that its true nature made it capable of one homage to its Creator, and of none other, whether greater or less; the homage namely of conviction that His is a greatness too vast for our comprehension but not for our faith. For a reasonable faith is akin to reason and accepts its aid, even though that same reason cannot cope with the vastness of eternal Omnipotence.

Underlying all these thoughts was an instinctive hope that strengthened my assertion of the faith—a hope in some perfect blessedness to be earned hereafter through devout thoughts about God and an upright life, like a reward awaiting a victorious warrior. For true faith in God would go unrewarded if the soul were destroyed by death and extinguished when bodily life ends. Even reason alone argued that it would be unworthy of God to bring man into existence with some share of His thought and wisdom, only to impose the sentence of life taken away and eternal death—to create him out of nothing to take his place in the world, only so that once he has taken it he may perish. For on the only rational theory of creation, its purpose was that non-existent things should come into being, not that existing things should cease to be.

9. Beneath all these thoughts lay an instinctive hope, which strengthened my assertion of the faith, in some perfect blessedness hereafter to be earned by devout thoughts concerning God and upright life; the reward, as it were, that awaits the triumphant warrior. For true faith in God would pass unrewarded, if the soul be destroyed by death, and quenched in the extinction of bodily life. Even unaided reason pleaded that it was unworthy of God to usher man into an existence which has some share of His thought and wisdom, only to await the sentence of life withdrawn and of eternal death; to create him out of nothing to take his place in the World, only that when he has taken it he may perish. For, on the only rational theory of creation, its purpose was that things non-existent should come into being, not that things existing should cease to be.

My soul was weighed down with fear for both itself and the body. It held firm to a true conviction and devout loyalty to the true faith concerning God, but had developed deep anxiety about itself and the physical dwelling that, it believed, must share in its destruction. While in this condition, in addition to knowing the teaching of the Law and the Prophets, it learned the truths taught by the Apostle in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through Him, and without Him nothing was made. That which was made in Him is life, and the life was the light of men, and the light shines in darkness, and the darkness did not apprehend it. There was a man sent from God, whose name was John. He came as a witness, to bear witness of the light. That was the true light, which gives light to every person who comes into this world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own things, and those who were His own did not receive Him. But to as many as received Him He gave power to become sons of God, to those who believe in His Name, who were born not of blood, nor of the will of man, nor of the will of the flesh, but of God. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only-begotten from the Father, full of grace and truth. Here the soul advances beyond what its natural capacities can achieve and is taught more about God than it had imagined. It learns that its Creator is God of God; it hears that the Word is God and was with God in the beginning. It comes to understand that the Light of the world was present in the world and that the world did not know Him; that He came to His own possession and those who were His own did not receive Him; but that those who do receive Him advance to be sons of God through their faith, being born not from physical union nor from bodily conception nor from bodily desire, but from God; finally, it learns that the Word became flesh and dwelt among us, and that His glory was seen, which, as of the Only-begotten from the Father, is perfect through grace and truth.

10. Yet my soul was weighed down with fear both for itself and for the body. It retained a firm conviction, and a devout loyalty to the true faith concerning God, but had come to harbour a deep anxiety concerning itself and the bodily dwelling which must, it thought, share its destruction. While in this state, in addition to its knowledge of the teaching of the Law and Prophets, it learned the truths taught by the Apostle in the Gospel — In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through Him, and without Him was not anything made. That which was made in Him is life, and the life was the light of men, and the light shines in darkness, and the darkness apprehended it not. There was a man sent from God, whose name was John. He came for witness, that he might bear witness of the light. That was the true light, which lightens every man that comes into this world. He was in the world, and the world was made through Him, and the world knew Him not. He came unto His own things, and they that were His own received Him not. But to as many as received Him He gave power to become sons of God, even to them that believe in His Name; which were born, not of blood, nor of the will of man, nor of the will of the flesh, but of God. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only-begotten from the Father, full of grace and truth. John 1:1-14 Here the soul makes an advance beyond the attainment of its natural capacities, is taught more than it had dreamed concerning God. For it learns that its Creator is God of God; it hears that the Word is God and was with God in the beginning. It comes to understand that the Light of the world was abiding in the world and that the world knew Him not; that He came to His own possession and that they that were His own received Him not; but that they who do receive Him by virtue of their faith advance to be sons of God, being born not of the embrace of the flesh nor of the conception of the blood nor of bodily desire, but of God; finally, it learns that the Word became flesh and dwelt among us, and that His glory was seen, which, as of the Only-begotten from the Father, is perfect through grace and truth.

My soul, trembling and distressed, found in this a hope wider than it had imagined. First it came to know God the Father. Then it learned that the eternity, infinity, and beauty which, by the light of natural reason, it had attributed to its Creator also belonged to God the Only-begotten. It did not scatter its faith among many gods, for it heard that He is God of God. Nor did it fall into the error of attributing a different nature to this God of God, for it learned that He is full of grace and truth. Nor did my soul perceive anything contrary to reason in God of God, since He was revealed as having been in the beginning God with God. It saw that very few attain to the knowledge of this saving faith, though its reward is great, for even His own did not receive Him, though those who receive Him are promoted to be sons of God by a birth not of the flesh but of faith. It also learned that this sonship to God is not compulsory but possible, for while the divine gift is offered to all, it is not an inevitably imprinted inheritance but a prize awarded to willing choice. And lest this very truth—that whoever wills may become a son of God—should shake the weakness of our faith (for we most desire but least expect what is so great that we find it hard to hope for), God the Word became flesh, so that through His Incarnation our flesh might attain to union with God the Word. And lest we should think that this incarnate Word was someone other than God the Word, or that His flesh was from a body different from ours, He dwelt among us so that by His dwelling He might be known as the indwelling God, and by His dwelling among us, known as God incarnate in no other flesh than our own. Moreover, though He condescended to take our flesh, He was not without His own attributes, for He, the Only-begotten of the Father, full of grace and truth, is fully possessed of His own attributes and truly endowed with ours.

11. Herein my soul, trembling and distressed, found a hope wider than it had imagined. First came its introduction to the knowledge of God the Father. Then it learned that the eternity and infinity and beauty which, by the light of natural reason, it had attributed to its Creator belonged also to God the Only-begotten. It did not disperse its faith among a plurality of deities, for it heard that He is God of God; nor did it fall into the error of attributing a difference of nature to this God of God, for it learned that He is full of grace and truth. Nor yet did my soul perceive anything contrary to reason in God of God, since He was revealed as having been in the beginning God with God. It saw that there are very few who attain to the knowledge of this saving faith, though its reward be great, for even His own received Him not though they who receive Him are promoted to be sons of God by a birth, not of the flesh but of faith. It learned also that this sonship to God is not a compulsion but a possibility, for, while the Divine gift is offered to all, it is no heredity inevitably imprinted but a prize awarded to willing choice. And lest this very truth that whosoever will may become a son of God should stagger the weakness of our faith (for most we desire, but least expect, that which from its very greatness we find it hard to hope for), God the Word became flesh, that through His Incarnation our flesh might attain to union with God the Word. And lest we should think that this incarnate Word was some other than God the Word, or that His flesh was of a body different from ours, He dwelt among us that by His dwelling He might be known as the indwelling God, and, by His dwelling among us, known as God incarnate in no other flesh than our own, and moreover, though He had condescended to take our flesh, not destitute of His own attributes; for He, the Only-begotten of the Father, full of grace and truth, is fully possessed of His own attributes and truly endowed with ours.

My soul gladly welcomed this teaching about the divine mysteries. It was now drawing near to God through the flesh, called to be born again through faith, and given the freedom and power to attain heavenly rebirth. It was aware of the love of its Father and Creator, and certain that He would not destroy a creature He had called from nothing into life. My soul could recognize how far these truths lie beyond human mental vision, because human reason—which deals with ordinary objects of thought—can conceive of nothing existing beyond what it perceives within itself or can create from itself. My soul measured God's mighty works, accomplished on the scale of His eternal omnipotence, not by its own powers of perception but by limitless faith. Therefore it refused to disbelieve, simply because it could not understand, that God was in the beginning with God, and that the Word became flesh and dwelt among us. Instead, it kept in mind the truth that the power to understand would come with the will to believe.

12. This lesson in the Divine mysteries was gladly welcomed by my soul, now drawing near through the flesh to God, called to new birth through faith, entrusted with liberty and power to win the heavenly regeneration, conscious of the love of its Father and Creator, sure that He would not annihilate a creature whom He had summoned out of nothing into life. And it could estimate how high are these truths above the mental vision of man; for the reason which deals with the common objects of thought can conceive of nothing as existent beyond what it perceives within itself or can create out of itself. My soul measured the mighty workings of God, wrought on the scale of His eternal omnipotence, not by its own powers of perception but by a boundless faith; and therefore refused to disbelieve, because it could not understand, that God was in the beginning with God, and that the Word became flesh and dwelt among us, but bore in mind the truth that with the will to believe would come the power to understand.

The soul receives an additional lesson in complete devotion to the holy faith to prevent it from wandering into the errors of pagan philosophy. The Apostle teaches this in inspired words: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the word, and not after Christ; for in Him dwells all the fullness of the Godhead bodily, and you are made full in Him, Which is the Head of all principality and power; in Whom you were also circumcised with a circumcision not made with hands, in putting off the body, of the flesh, but with the circumcision of Christ; buried with Him in Baptism, wherein also you have risen again through faith in the working of God, Who raised Him from the dead. And you, when you were dead in sins and in the uncircumcision of your flesh, He has quickened with Him, having forgiven you all your sins, blotting out the bond which was against us by its ordinances, which was contrary to us; and He has taken it out of the way, nailing it to the Cross; and having put off the flesh He made a show of powers openly, triumphing over them through confidence in Himself." Firm faith rejects the empty sophistries of philosophical speculation. Truth refuses to be defeated by these deceptive tricks of human foolishness and enslaved by lies. It will not confine God within the boundaries that limit our ordinary reason, nor judge Christ according to the basic principles of the world, since in Him dwells all the fullness of the Godhead bodily, in such a way that any attempts by the earthly mind to understand Him are defeated by His immeasurable eternity and omnipotence. My soul understood Him as One who, drawing us up to share in His own divine nature, has now freed us from the obligation of physical observances. Unlike the symbolic Law, He has not initiated us into rituals that mutilate the flesh, but His purpose is that our spirit, circumcised from vice, should purify all the natural abilities of the body by refraining from sin. We are buried with His death in Baptism so we may return to eternal life, since rebirth into life is death to our former life. Dying to our sins, we are born again to immortality, just as He gave up His immortality to die for us, so we should awaken from death to immortality with Him. He took upon Himself the flesh in which we have sinned so that by wearing our flesh He might forgive sins—a flesh He shares with us by wearing it, not by sinning in it. Through death He erased the sentence of death, so that by creating our race anew in Himself He might remove the penalty imposed by the former Law. He allowed them to nail Him to the cross so He might nail to the curse of the cross and destroy all the curses under which the world is condemned. He suffered as a man to the fullest extent so He might put the powers to shame. Scripture had foretold that He who is God would die, and that the victory and triumph of those who trust in Him rests on the fact that He, who is immortal and cannot be overcome by death, was to die so that mortals might gain eternity. These acts of God, performed in ways beyond our understanding, cannot be grasped by our natural abilities, because the work of the Infinite and Eternal can only be understood by an infinite intelligence. Therefore, just as the truths that God became man, that the Immortal died, that the Eternal was buried, do not belong to the rational order but are a unique work of power, so also it is an effect not of intellect but of omnipotence that He who is man is also God, that He who died is immortal, that He who was buried is eternal. We, then, are raised together by God in Christ through His death. But since in Christ there is the fullness of the Godhead, we have in this a revelation of God the Father joining to raise us in Him who died, and we must confess that Christ Jesus is none other than God in all the fullness of the Deity.

13. And lest the soul should stray and linger in some delusion of heathen philosophy, it receives this further lesson of perfect loyalty to the holy faith, taught by the Apostle in words inspired:– Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the word, and not after Christ; for in Him dwells all the fullness of the Godhead bodily, and you are made full in Him, Which is the Head of all principality and power; in Whom you were also circumcised with a circumcision not made with hands, in putting off the body, of the flesh, but with the circumcision of Christ; buried with Him in Baptism, wherein also you have risen again through faith in the working of God, Who raised Him from the dead. And you, when you were dead in sins and in the uncircumcision of your flesh, He has quickened with Him, having forgiven you all your sins, blotting out the bond which was against us by its ordinances, which was contrary to us; and He has taken it out of the way, nailing it to the Cross; and having put off the flesh He made a show of powers openly, triumphing over them through confidence in Himself. Colossians 2:8-15 Steadfast faith rejects the vain subtleties of philosophic enquiry; truth refuses to be vanquished by these treacherous devices of human folly, and enslaved by falsehood. It will not confine God within the limits which barred our common reason, nor judge after the rudiments of the world concerning Christ, in Whom dwells all the fullness of the Godhead bodily, and in such wise that the utmost efforts of the earthly mind to comprehend Him are baffled by that immeasurable Eternity and Omnipotence. My soul judged of Him as One Who, drawing us upward to partake of His own Divine nature, has loosened henceforth the bond of bodily observances Who, unlike the Symbolic Law, has initiated us into no rites of mutilating the flesh, but Whose purpose is that our spirit, circumcised from vice, should purify all the natural faculties of the body by abstinence from sin, that we being buried with His Death in Baptism may return to the life of eternity (since regeneration to life is death to the former life), and dying to our sins be born again to immortality, that even as He abandoned His immortality to die for us, so should we awaken from death to immortality with Him. For He took upon Him the flesh in which we have sinned that by wearing our flesh He might forgive sins; a flesh which He shares with us by wearing it, not by sinning in it. He blotted out through death the sentence of death, that by a new creation of our race in Himself He might sweep away the penalty appointed by the former Law. He let them nail Him to the cross that He might nail to the curse of the cross and abolish all the curses to which the world is condemned. He suffered as man to the utmost that He might put powers to shame. For Scripture had foretold that He Who is God should die; that the victory and triumph of them that trust in Him lay in the fact that He, Who is immortal and cannot be overcome by death, was to die that mortals might gain eternity. These deeds of God, wrought in a manner beyond our comprehension, cannot, I repeat, be understood by our natural faculties, for the work of the Infinite and Eternal can only be grasped by an infinite intelligence. Hence, just as the truths that God became man, that the Immortal died that the Eternal was buried, do not belong to the rational order but are an unique work of power, so on the other hand it is an effect not of intellect but of omnipotence that He Who is man is also God, that He Who died is immortal, that He Who was buried is eternal. We, then, are raised together by God in Christ through His death. But, since in Christ there is the fullness of the Godhead, we have herein a revelation of God the Father joining to raise us in Him Who died; and we must confess that Christ Jesus is none other than God in all the fullness of the Deity.

In this calm confidence of safety, my soul gladly and hopefully found its rest, and I feared death so little that it seemed only a name for eternal life. The life of this present body was so far from seeming a burden or affliction that I regarded it as children regard their alphabet, sick people their medicine, shipwrecked sailors their swim, young people the training for their profession, or future commanders their first campaign—that is, as an endurable submission to present necessities that carries the promise of a blessed immortality. Furthermore, I began to proclaim those truths in which my soul had personal faith, as a duty of the episcopate that had been laid upon me, using my office to promote the salvation of all people.

14. In this calm assurance of safety did my soul gladly and hopefully take its rest, and feared so little the interruption of death, that death seemed only a name for eternal life. And the life of this present body was so far from seeming a burden or affliction that it was regarded as children regard their alphabet, sick men their draught, shipwrecked sailors their swim, young men the training for their profession, future commanders their first campaign; that is, as an endurable submission to present necessities, bearing the promise of a blissful immortality. And further, I began to proclaim those truths in which my soul had a personal faith, as a duty of the episcopate which had been laid upon me, employing my office to promote the salvation of all men.

While I was occupied in this way, certain deceptions appeared from rash and wicked people who were without hope for themselves and showed no mercy toward others. They made their own weak nature the standard for measuring God's nature and power. They did not claim to have reached unlimited knowledge of unlimited things, but rather that they had brought all knowledge, which was previously undefined, within the range of ordinary human reasoning, and had set the boundaries of the faith. But the true work of religion is a service of obedience. These people were careless about their own weakness and reckless about divine realities, and they set out to correct and improve God's own teaching.

15. While I was thus engaged there came to light certain fallacies of rash and wicked men, hopeless for themselves and merciless towards others, who made their own feeble nature the measure of the might of God's nature. They claimed, not that they had ascended to an infinite knowledge of infinite things, but that they had reduced all knowledge, undefined before, within the scope of ordinary reason, and fixed the limits of the faith. Whereas the true work of religion is a service of obedience; and these were men heedless of their own weakness, reckless of Divine realities, who undertook to improve upon the teaching of God.

Not to mention the empty speculations of other heretics—though I will not keep silent about them when my argument provides an opportunity—there are those who corrupt the faith of the Gospel by denying the birth of God the Only-begotten while pretending to uphold the One God. They claim there was an extension of God into man, not a descent. They say that He who was Son of Man during the time He took our flesh had not been, and was not then, Son of God. They deny any divine birth in His case, instead asserting an identity between Begetter and Begotten. To maintain what they consider perfect loyalty to God's unity, they claim there was unbroken continuity in the Incarnation—the Father extending Himself into the Virgin and being born as His own Son. Others, by contrast, are heretics because there is no salvation apart from Christ, who in the beginning was God the Word with God. These deny He was born and declare He was merely created. They hold that birth would confess Him to be true God, while creation proves His Godhead unreal. Though this explanation contradicts faith in the unity of God when examined as a precise definition, they think it might pass as figurative language. They reduce His true birth to the level of a creation, both in name and in belief, to cut Him off from the divine unity so that, as a creature called into being, He cannot claim the fullness of the Godhead, which is not His by true birth.

16. Not to touch upon the vain enquiries of other heretics — concerning whom however, when the course of my argument gives occasion, I will not be silent — there are those who tamper with the faith of the Gospel by denying, under the cloak of loyalty to the One God, the birth of God the Only-begotten. They assert that there was an extension of God into man, not a descent; that He, Who for the season that He took our flesh was Son of Man, had not been previously, nor was then, Son of God; that there was no Divine birth in His case, but an identity of Begetter and Begotten; and (to maintain what they consider a perfect loyalty to the unity of God) that there was an unbroken continuity in the Incarnation, the Father extending Himself into the Virgin, and Himself being born as His own Son. Others, on the contrary ( heretics, because there is no salvation apart from Christ, Who in the beginning was God the Word with God), deny that He was born and declare that He was merely created. Birth, they hold, would confess Him to be true God, while creation proves His Godhead unreal; and though this explanation be a fraud against the faith in the unity of God, regarded as an accurate definition, yet they think it may pass muster as figurative language. They degrade, in name and in belief, His true birth to the level of a creation, to cut Him off from the Divine unity, that, as a creature called into being, He may not claim the fullness of the Godhead, which is not His by a true birth.

My soul has burned to answer these insane attacks. I remember that the very heart of a saving faith is belief not merely in God, but in God as a Father; not merely in Christ, but in Christ as the Son of God; in him not as a creature, but as God the Creator, born of God. My main goal is to use the clear statements of prophets and evangelists to refute the insanity and ignorance of people who use the unity of God (in itself a devout and beneficial confession) as a cover for their denial either that God was born in Christ, or else that he is truly God. Their purpose is to isolate a solitary God at the center of the faith by making Christ, though mighty, only a creature—because, they claim, a birth of God expands the believer's faith into trust in more than one god. But we, taught by God to confess neither two Gods nor a solitary God, will present the evidence of the Gospels and the prophets for our confession of God the Father and God the Son, united but not confused in our faith. We will not admit they are identical, nor allow as a compromise that Christ is God in some imperfect sense; for God, born of God, cannot be the same as his Father, since he is his Son, nor can he be different in nature.

17. My soul has been burning to answer these insane attacks. I call to mind that the very centre of a saving faith is the belief not merely in God, but in God as a Father; not merely in Christ, but in Christ as the Son of God; in Him, not as a creature, but as God the Creator, born of God. My prime object is by the clear assertions of prophets and evangelists to refute the insanity and ignorance of men who use the unity of God (in itself a pious and profitable confession) as a cloak for their denial either that in Christ God was born, or else that He is very God. Their purpose is to isolate a solitary God at the heart of the faith by making Christ, though mighty, only a creature; because, so they allege, a birth of God widens the believer's faith into a trust in more gods than one. But we, divinely taught to confess neither two Gods nor yet a solitary God, will adduce the evidence of the Gospels and the prophets for our confession of God the Father and God the Son, united, not confounded, in our faith. We will not admit Their identity nor allow, as a compromise, that Christ is God in some imperfect sense; for God, born of God, cannot be the same as His Father, since He is His Son, nor yet can He be different in nature.

If you are someone whose strong faith and desire for a truth unknown to the world and its philosophers moves you to read what I write, you must remember to reject the weak and groundless guesses of worldly thinking. With a humble willingness to learn, you must break down the obstacles of prejudice and incomplete knowledge. What is needed are the new abilities of a reborn mind. Each person must have his understanding enlightened by the heavenly gift given to the soul. First, he must take his stand on the sure foundation (hypostasis) of God, as the holy prophet Jeremiah says, so that when he is about to hear about that nature (substantia), he may expand his thoughts until they are worthy of the subject. He must not set up some arbitrary standard for himself, but must think in terms of infinity. And again, though he may be aware that he shares in the Divine nature, as the holy apostle Peter says in his second letter, he must not measure the Divine nature by the limits of his own nature. Instead, he must measure God's statements about Himself by the standard of God's own glorious self-revelation. The best student is one who does not read his own thoughts into the book, but lets the book reveal its own meaning. He draws out the book's meaning rather than bringing his own into it, and he does not force onto its words a meaning he had already decided was right before he even opened its pages. Since we are going to discuss the things of God, let us acknowledge that God has complete knowledge of Himself, and let us bow with humble reverence to His words. For the One Whom we can only know through His own words is the proper witness concerning Himself.

18. And you, whose warmth of faith and passion for a truth unknown to the world and its philosophers shall prompt to read me, must remember to eschew the feeble and baseless conjectures of earthly minds, and in devout willingness to learn must break down the barriers of prejudice and half- knowledge. The new faculties of the regenerate intellect are needed; each must have his understanding enlightened by the heavenly gift imparted to the soul. First he must take his stand upon the sure ground [ substantia = ὑποστάσει] of God, as holy Jeremiah says, that since he is to hear about that nature [substantia] he may expand his thoughts till they are worthy of the theme, not fixing some arbitrary standard for himself, but judging as of infinity. And again, though he be aware that he is partaker of the Divine nature, as the holy apostle Peter says in his second Epistle, yet he must not measure the Divine nature by the limitations of his own, but gauge God's assertions concerning Himself by the scale of His own glorious self-revelation. For he is the best student who does not read his thoughts into the book, but lets it reveal its own; who draws from it its sense, and does not import his own into it, nor force upon its words a meaning which he had determined was the right one before he opened its pages. Since then we are to discourse of the things of God, let us assume that God has full knowledge of Himself, and bow with humble reverence to His words. For He Whom we can only know through His own utterances is the fitting witness concerning Himself.

If in our discussion of the nature and birth of God we use certain analogies, no one should assume that these comparisons are perfect and complete. There can be no comparison between God and earthly things, yet the weakness of our understanding forces us to look for illustrations from a lower realm to explain what we mean about higher subjects. Our daily experience shows how what we know about ordinary matters helps us form conclusions about unfamiliar topics. We should therefore view any comparison as something that helps people understand rather than as an accurate description of God, since it hints at the meaning we're looking for rather than fully capturing it. Don't think such a comparison is too bold when it places physical and spiritual natures side by side, or invisible things alongside tangible ones, since it admits it's a necessary aid for the weakness of the human mind and asks not to be condemned for being an imperfect analogy. Following this principle, I continue with my task, planning to use the terms Scripture provides while illustrating my argument with examples drawn from human life.

19. If in our discussion of the nature and birth of God we adduce certain analogies, let no one suppose that such comparisons are perfect and complete. There can be no comparison between God and earthly things, yet the weakness of our understanding forces us to seek for illustrations from a lower sphere to explain our meaning about loftier themes. The course of daily life shows how our experience in ordinary matters enables us to form conclusions on unfamiliar subjects. We must therefore regard any comparison as helpful to man rather than as descriptive of God, since it suggests, rather than exhausts, the sense we seek. Nor let such a comparison be thought too bold when it sets side by side carnal and spiritual natures, things invisible and things palpable, since it avows itself a necessary aid to the weakness of the human mind, and deprecates the condemnation due to an imperfect analogy. On this principle I proceed with my task, intending to use the terms supplied by God, yet coloring my argument with illustrations drawn from human life.

I have organized the entire work with a logical arrangement of its books to benefit the reader. I made it my goal not to publish an incomplete and poorly thought-out treatise, so that its disorganized presentation wouldn't resemble the chaotic noise of a crowd of peasants. Just as no one can climb a steep cliff unless there are protruding ledges to help them reach the top, I have laid out here in sequence the basic outline of our climb, guiding our challenging argument along the easiest route. I am not carving steps into the rock face, but rather smoothing it into a gentle incline, so that the traveler can reach the heights almost without feeling the effort.

20. And first, I have so laid out the plan of the whole work as to consult the advantage of the reader by the logical order in which its books are arranged. It has been my resolve to publish no half-finished and ill-considered treatise, lest its disorderly array should resemble the confused clamour of a mob of peasants. And since no one can scale a precipice unless there be jutting ledges to aid his progress to the summit, I have here set down in order the primary outlines of our ascent leading our difficult course of argument up the easiest path; not cutting steps in the face of the rock, but levelling it to a gentle slope, that so the traveller, almost without a sense of effort may reach the heights.

After this first book, the second book explains the mystery of the divine birth, so that those who will be baptized in the Name of the Father and of the Son and of the Holy Spirit may know the true Names. They should not be confused about their meaning but accurately informed about both the fact and the meaning, and so receive full assurance that the words they use contain the true Names, and that those Names express the truth.

21. Thus, after the present first book, the second expounds the mystery of the Divine birth, that those who shall be baptized in the Name of the Father and of the Son and of the Holy Ghost may know the true Names, and not be perplexed about their sense but accurately informed as to fact and meaning, and so receive full assurance that in the words which are used they have the true Names, and that those Names involve the truth.

After this brief and straightforward teaching about the Trinity, the third book moves forward—steadily, though gradually. By presenting the greatest examples of His power, it brings within faith's understanding that statement, which is in itself beyond our comprehension: "I in the Father and the Father in Me" (John 10:38), which Christ speaks concerning Himself. In this way, truth that exceeds human understanding becomes accessible to faith that is equipped with reason and knowledge. We must not doubt God's Word about Himself, nor can we assume that devout reason is unable to grasp His power.

22. After this short and simple discourse concerning the Trinity, the third book makes further progress, sure though slow. Citing the greatest instances of His power, it brings within the range of faith's understanding that saying, in itself beyond our comprehension, I in the Father and the Father in Me John 10:38, which Christ utters concerning Himself. Thus truth beyond the dull wit of man is the prize of faith equipped with reason and knowledge; for neither may we doubt God's Word concerning Himself, nor can we suppose that the devout reason is incapable of apprehending His might.

The fourth book begins with the teachings of the heretics and rejects any association with the false arguments they are using to attack the Church's faith. It makes public that godless creed which several of them have recently issued, and it reveals the dishonesty and therefore the evil of their arguments from the Law concerning what they call the unity of God. It presents the complete testimony of the Law and the Prophets to prove how impious it is to affirm God's unity in a way that denies the Godhead of Christ, and how treasonous it is to claim that if Christ is God the Only-begotten, then God is not one.

23. The fourth book starts with the doctrines of the heretics, and disowns complicity in the fallacies whereby they are traducing the faith of the Church. It publishes that infidel creed which a number of them have lately promulgated, and exposes the dishonesty, and therefore the wickedness, of their arguments from the Law for what they call the unity of God. It sets out the whole evidence of Law and Prophets to demonstrate the impiety of asserting the unity of God to the exclusion of the Godhead of Christ, and the treason of alleging that if Christ be God the Only-begotten, then God is not one.

The fifth book responds by following the sequence of the heretics' claims. They had falsely stated that they followed the law in the way they understood the unity of God, and that they had proven from it that the true God is of one Person. Their goal was to deny the Lord Christ His birth through their conclusion about the One true God, since birth provides evidence of origin. In response, I affirm step by step what they deny. Using the Law and the Prophets, I show that there are not two gods, nor one isolated true God—neither distorting the faith in the Divine unity nor denying the birth of Christ. And since they claim that the Lord Jesus Christ was created rather than born, and that He carries the Divine Name as a gift rather than by right, I have proven His true Divinity from the Prophets in such a way that, with Him acknowledged as truly God, the assurance of His inherent Godhead will secure us in the certainty that God is One.

24. The fifth book follows in reply the sequence of heretical assertion. They had falsely declared that they followed the law in the sense which they assigned to the unity of God, and that they had proved from it that the true God is of one Person; and this in order to rob the Lord Christ of His birth by their conclusion concerning the One true God, for birth is the evidence of origin. In answer I assert, step by step, what they deny; for from the Law and the Prophets I demonstrate that there are not two gods, nor one isolated true God, neither perverting the faith in the Divine unity nor denying the birth of Christ. And since they say that the Lord Jesus Christ, created rather than born, bears the Divine Name by gift and not by right, I have proved His true Divinity from the Prophets in such a way that, He being acknowledged very God, the assurance of His inherent Godhead shall hold us fast to the certainty that God is One.

The sixth book exposes the complete dishonesty of this heretical teaching. To make their claims seem credible, they condemn the impious teachings of heretics—namely Valentinus, Sabellius, Manichaeus, and Hieracas—and adopt the godly language of the Church as a disguise for their blasphemy. They criticize and modify the language of these heretics, reshaping it into something vaguely resembling orthodoxy, so that they can undermine the holy faith while appearing to denounce heresy. But we clearly state what the language and teaching of each of these men actually is, and we clear the Church of any association or fellowship with condemned heretics. We condemn their words that deserve condemnation, and we accept those that merit our humble acceptance. Thus we prove that Divine Sonship of Jesus Christ—which they most strenuously deny—by the witness of the Father, by Christ's own assertion, by the preaching of the Apostles, by the faith of believers, by the cries of demons, by the contradiction of the Jews (which is itself a confession), and by the recognition of the heathen who had not known God. We do all this to remove from dispute a truth about which Christ left us no excuse for ignorance.

25. The sixth book reveals the full deceitfulness of this heretical teaching. To win credit for their assertions they denounce the impious doctrine of heretics:– of Valentinus, to wit, and Sabellius and Manichæus and Hieracas, and appropriate the godly language of the Church as a cover for their blasphemy. They reprove and alter the language of these heretics, correcting it into a vague resemblance to orthodoxy, in order to suppress the holy faith while apparently denouncing heresy. But we state clearly what is the language and what the doctrine of each of these men, and acquit the Church of any complicity or fellowship with condemned heretics. Their words which deserve condemnation we condemn, and those which claim our humble acceptance we accept. Thus that Divine Sonship of Jesus Christ, which is the object of their most strenuous denial, we prove by the witness of the Father, by Christ's own assertion, by the preaching of Apostles, by the faith of believers, by the cries of devils, by the contradiction of Jews, in itself a confession, by the recognition of the heathen who had not known God; and all this to rescue from dispute a truth of which Christ had left us no excuse for ignorance.

The seventh book begins with a foundation of true faith and delivers its judgment on this great debate. First, armed with sound and unshakable proof of the unassailable faith, it enters the conflict raging between Sabellius and Ebion and these opponents of the true Godhead. It challenges Sabellius on his denial of Christ's pre-existence, and his opponents on their claim that He is a creature. Sabellius overlooked the eternity of the Son, but believed that true God worked in a human body. Our present adversaries deny that He was born, claim that He was created, and fail to see in His deeds the works of true God. What both sides dispute, we believe. Sabellius denies that it was the Son who was working, and he is wrong; but he proves his case triumphantly when he claims that the work done was that of true God. The Church shares his victory over those who deny that in Christ was true God. But when Sabellius denies that Christ existed before the worlds, his adversaries prove convincingly that Christ's activity is from everlasting, and we are on their side in this refutation of Sabellius, who recognizes true God, but not God the Son, in this activity. And our two previous adversaries join forces to refute Ebion, the second demonstrating the eternal existence of Christ, while the first proves that His work is that of true God. Thus the heretics overthrow one another, while the Church, against Sabellius, against those who call Christ a creature, against Ebion, bears witness that the Lord Jesus Christ is true God of true God, born before the worlds and born in later times as man.

26. Next the seventh book, starting from the basis of a true faith now attained, delivers its verdict in the great debate. First, armed with its sound and incontrovertible proof of the impregnable faith, it takes part in the conflict raging between Sabellius and Hebion and these opponents of the true Godhead. It joins issue with Sabellius on his denial of the pre- existence of Christ, and with his assailants on their assertion that He is a creature. Sabellius overlooked the eternity of the Son, but believed that true God worked in a human body. Our present adversaries deny that He was born, assert that He was created, and fail to see in His deeds the works of very God. What both sides dispute, we believe. Sabellius denies that it was the Son who was working, and he is wrong; but he proves his case triumphantly when he alleges that the work done was that of true God. The Church shares his victory over those who deny that in Christ was very God. But when Sabellius denies that Christ existed before the worlds, his adversaries prove to conviction that Christ's activity is from everlasting, and we are on their side in this confutation of Sabellius, who recognises true God, but not God the Son, in this activity. And our two previous adversaries join forces to refute Hebion, the second demonstrating the eternal existence of Christ, while the first proves that His work is that of very God. Thus the heretics overthrow one another, while the Church, as against Sabellius, against those who call Christ a creature, against Hebion, bears witness that the Lord Jesus Christ is very God of very God, born before the worlds and born in after times as man.

No one can doubt that we have followed the path of true reverence and sound doctrine when, after proving from the Law and Prophets first that Christ is the Son of God, and second that He is true God—and this without breaking the mysterious unity—we then support the Law and Prophets with evidence from the Gospels, proving from them as well that He is the Son of God and Himself truly God. After demonstrating His right to the name of Son, it is very easy to show that this name truly describes His relationship to the Father, though common usage already considers the granting of the name of son to be convincing proof of sonship. But to leave no opening for the trickery and lies of those who slander the true birth of God the Only-begotten, we have used His true Godhead as proof of His true Sonship. To show that He who (as everyone agrees) bears the name of Son of God is actually God, we have presented His name, His birth, His nature, His power, and His own statements. We have proved that His name accurately describes Him, that the title of Son is evidence of birth, that in His birth He retained His divine nature, and with His nature His power, and that this power showed itself in conscious and deliberate self-revelation. I have recorded the Gospel proofs of each individual point, showing how His self-revelation displays His power, how His power reveals His nature, how His nature is His by birthright, and how from His birth comes His right to the name of Son. Thus every hint of blasphemy is silenced, for the Lord Jesus Christ Himself by the testimony of His own words has taught us that He is, as His name, His birth, His nature, and His power declare, in the true sense of Deity, truly God of truly God.

27. No one can doubt that we have taken the course of true reverence and of sound doctrine when, after proving from Law and Prophets first that Christ is the Son of God, and next that He is true God, and this without breach of the mysterious unity, we proceed to support the Law and the Prophets by the evidence of the Gospels, and prove from them also that He is the Son of God and Himself very God. It is the easiest of tasks, after demonstrating His right to the Name of Son, to show that the Name truly describes His relation to the Father; though indeed universal usage regards the granting of the name of son as convincing evidence of sonship. But, to leave no loophole for the trickery and deceit of these traducers of the true birth of God the Only-begotten, we have used His true Godhead as evidence of His true Sonship; to show that He Who (as is confessed by all) bears the Name of Son of God is actually God, we have adduced His Name, His birth, His nature, His power, His assertions. We have proved that His Name is an accurate description of Himself, that the title of Son is an evidence of birth, that in His birth He retained His Divine Nature, and with His nature His power, and that that power manifested itself in conscious and deliberate self-revelation. I have set down the Gospel proofs of each several point, showing how His self-revelation displays His power, how His power reveals His nature, how His nature is His by birthright, and from His birth comes His title to the name of Son. Thus every whisper of blasphemy is silenced, for the Lord Jesus Christ Himself by the witness of His own mouth has taught us that He is, as His Name, His birth, His nature, His power declare, in the true sense of Deity, very God of very God.

While the two previous books have been devoted to confirming the faith in Christ as Son of God and true God, the eighth book is concerned with proving the unity of God, showing that this unity is consistent with the birth of the Son, and that the birth involves no duality in the Godhead. First it exposes the sophistry with which these heretics have tried to avoid, though they could not deny, the confession of the real existence of God, Father and Son. It demolishes their weak and absurd argument that in passages such as "And the multitude of them that believed were one soul and heart," and again, "He that plants and He that waters are one," and "Neither for these only do I pray, but for them also that shall believe in Me through their word, that they may all be one, even as You, Father, are in Me, and I in You, that they also may be in Us," a unity of will and mind, not of Divinity, is expressed. From a consideration of the true meaning of these texts we show that they involve the reality of the Divine birth. Then, displaying the whole series of our Lord's self-revelations, we present, in the language of Apostles and in the very words of the Holy Spirit, the whole and perfect mystery of the glory of God as Father and as Only-begotten Son. Because there is a Father we know that there is a Son. In that Son the Father is made known to us, and from this comes our certainty that He is born the Only-begotten and that He is very God.

28. While its two predecessors have been devoted to the confirmation of the faith in Christ as Son of God and true God, the eighth book is taken up with the proof of the unity of God, showing that this unity is consistent with the birth of the Son, and that the birth involves no duality in the Godhead. First it exposes the sophistry with which these heretics have attempted to avoid, though they could not deny, the confession of the real existence of God, Father and Son; it demolishes their helpless and absurd plea that in such passages as, And the multitude of them that believed were one soul and heart, and again, He that plants and He that waters are one 1 Corinthians 3:8, and Neither for these only do I pray, but for them also that shall believe in Me through their word, that they may all be one, even as You, Father, are in Me, and I in You, that they also may be in Us John 17:20-21, a unity of will and mind, not of Divinity, is expressed. From a consideration of the true sense of these texts we show that they involve the reality of the Divine birth; and then, displaying the whole series of our Lord's self-revelations, we exhibit, in the language of Apostles and in the very words of the Holy Spirit, the whole and perfect mystery of the glory of God as Father and as Only-begotten Son. Because there is a Father we know that there is a Son; in that Son the Father is manifested to us, and hence our certainty that He is born the Only-begotten and that He is very God.

In matters essential to salvation, it is not enough simply to present the proofs that faith provides and accepts as sufficient. Arguments we have not carefully examined can mislead us into misunderstanding what our own words actually mean, unless we take the offensive by exposing the weakness of the enemy's arguments, and thereby establish our own faith on the demonstrated absurdity of his position. The ninth book is therefore devoted to refuting the arguments by which heretics attempt to deny the birth of God the Only-begotten—heretics who ignore the mystery of the revelation hidden from the beginning of the world and forget that the Gospel faith proclaims the union of God and man. In their denial that our Lord Jesus Christ is God, like God and equal with God as Son with Father, born of God and by right of His birth subsisting as very Spirit, they habitually appeal to such words of our Lord as "Why do you call Me good? None is good save One, even God" (Luke 18:19). They argue that by His reproof of the man who called Him good, and by His assertion that God alone is good, He excludes Himself from the goodness of that God Who alone is good and from that true divinity which belongs only to One. With this text their blasphemous reasoning connects another: "And this is life eternal that they should know You the only true God, and Him Whom You sent, Jesus Christ" (John 17:3). Here, they say, He confesses that the Father is the only true God, and that He Himself is neither true nor God, since this recognition of an only true God is limited to the One who possesses the attributes assigned. And they claim to be quite clear about His meaning in this passage, since He also says, "The Son can do nothing of Himself, but what He has seen the Father doing." The fact that He can only copy is said to be evidence of the limitation of His nature. There can be no comparison between Omnipotence and One whose action depends upon the prior activity of Another; reason itself draws an absolute line between power and the lack of power. That line is so clear that He Himself has declared concerning God the Father, "The Father is greater than I." So frank a confession silences all objection; it is blasphemy and madness to assign the dignity and nature of God to One who disclaims them. So utterly devoid is He of the qualities of true God that He actually bears witness concerning Himself, "But of that day and hour knows no one, neither the angels in heaven nor the Son, but God only" (Mark 13:32). A son who does not know his father's secret must, from his ignorance, be alien from the father who knows; a nature limited in knowledge cannot partake of that majesty and might which alone is exempt from the tyranny of ignorance.

29. In matters essential to salvation it is not enough to advance the proofs which faith supplies and finds sufficient. Arguments which we have not tested may delude us into a misapprehension of the meaning of our own words, unless we take the offensive by exposing the hollowness of the enemy's proofs, and so establish our own faith upon the demonstrated absurdity of his. The ninth book, therefore, is employed in refuting the arguments by which the heretics attempt to invalidate the birth of God the Only-begotten;– heretics who ignore the mystery of the revelation hidden from the beginning of the world, and forget that the Gospel faith proclaims the union of God and man. For their denial that our Lord Jesus Christ is God, like God and equal with God as Son with Father, born of God and by right of His birth subsisting as very Spirit, they are accustomed to appeal to such words of our Lord as, Why do you call Me good? None is good save One, even God. Luke 18:19 They argue that by His reproof of the man who called Him good, and by His assertion of the goodness of God only, He excludes Himself from the goodness of that God Who alone is good and from that true Divinity which belongs only to One. With this text their blasphemous reasoning connects another, And this is life eternal that they should know You the only true God, and Him Whom You sent, Jesus Christ. John 17:3 Here, they say, He confesses that the Father is the only true God, and that He Himself is neither true nor God, since this recognition of an only true God is limited to the Possessor of the attributes assigned. And they profess to be quite clear about His meaning in this passage, since He also says, The Son can do nothing of Himself, but what He has seen the Father doing. The fact that He can only copy is said to be evidence of the limitation of His nature. There can be no comparison between Omnipotence and One whose action is dependent upon the previous activity of Another; reason itself draws an absolute line between power and the want of power. That line is so clear that He Himself has avowed concerning God the Father, The Father is greater than I. So frank a confession silences all demur; it is blasphemy and madness to assign the dignity and nature of God to One who disclaims them. So utterly devoid is He of the qualities of true God that He actually bears witness concerning Himself, But of that day and hour knows no one, neither the angels in heaven nor the Son, but God only. Mark 13:32 A son who knows not his father's secret must, from his ignorance, be alien from the father who knows; a nature limited in knowledge cannot partake of that majesty and might which alone is exempt from the tyranny of ignorance.

We therefore expose the blasphemous misunderstanding they have reached by twisting and perverting the meaning of Christ's words. We explain those words by stating what kind of questions He was answering, at what times He was speaking, and what partial knowledge He was choosing to reveal. We make the circumstances explain the words, and do not force the circumstances into consistency with the words. Thus each instance of apparent contradiction—for example, between "The Father is greater than I" and "I and the Father are One," or between "None is good save One, even God" and "He that has seen Me has seen the Father also," or a difference as wide as that between "Father, all things that are Mine are Yours, and Yours are Mine" and "That they may know You, the only true God," or between "I in the Father and the Father in Me" and "But of the day and hour knows no one, neither the angels in heaven nor the Son, but the Father only"—is explained by recognizing the difference between gradual revelation and full expression of His nature and power. Both groups of statements come from the same Speaker, and an explanation of the real meaning of each group will show that Christ's true Godhead is not diminished in the slightest because, to form the mystery of the Gospel faith, the birth and Name of Christ were revealed gradually and under conditions of occasion and time that He chose.

30. We therefore expose the blasphemous misunderstanding at which they have arrived by distortion and perversion of the meaning of Christ's words. We account for those words by stating what manner of questions He was answering, at what times He was speaking, what partial knowledge He was deigning to impart; we make the circumstances explain the words, and do not force the former into consistency with the latter. Thus each case of variance, that for instance between The Father is greater than I, and I and the Father are One John 10:30, or between None is good save One, even God Luke 18:19, and He that has seen Me has seen the Father also John 14:9, or a difference so wide as that between Father, all things that are Mine are Yours, and Yours are Mine, and That they may know You, the only true God, or between I in the Father and the Father in Me, and But of the day and hour knows no one, neither the angels in heaven nor the Son, but the Father only Mark 13:32, is explained by a discrimination between gradual revelation and full expression of His nature and power. Both are utterances of the same Speaker, and an exposition of the real force of each group will show that Christ's true Godhead is no whit impaired because, to form the mystery of the Gospel faith, the birth and Name of Christ were revealed gradually, and under conditions which He chose of occasion and time.

The purpose of the tenth book aligns with the faith. In their foolishness, which they mistake for wisdom, the heretics have twisted certain circumstances and statements from the Passion into an arrogant denial of the divine nature and power of the Lord Jesus Christ. I am therefore compelled to prove that this is a blasphemous misinterpretation, and that these things were recorded by the Lord Himself as evidence of His true and complete majesty. In their distortion of the faith, they deceive themselves with words such as "My soul is sorrowful even unto death." They think He must be far removed from the blessed and passionless life of God, since over His soul hung this crushing fear of coming suffering. Under the pressure of suffering, He even humbled Himself to pray, "Father, if it be possible, let this cup pass away from Me," and clearly appeared to fear enduring the trials from which He prayed for release. His whole nature was so overwhelmed by agony that in those moments on the Cross He cried, "My God, My God, why have You forsaken Me?"—forced by the bitterness of His pain to complain that He was forsaken. Destitute of the Father's help, He gave up the ghost with the words, "Father, into Your hands I commend My Spirit." The fear that gripped Him at the moment of death, they say, made Him entrust His Spirit to the care of God the Father. The very hopelessness of His own condition forced Him to commit His Soul to the keeping of Another.

31. The purpose of the tenth book is one in harmony with the faith. For since, in the folly which passes with them for wisdom, the heretics have twisted some of the circumstances and utterances of the Passion into an insolent contradiction of the Divine nature and power of the Lord Jesus Christ, I am compelled to prove that this is a blasphemous misinterpretation, and that these things were put on record by the Lord Himself as evidences of His true and absolute majesty. In their parody of the faith they deceive themselves with words such as, My soul is sorrowful even unto death. Matthew 26:38 He, they think, must be far removed from the blissful and passionless life of God, over Whose soul brooded this crushing fear of an impending woe, Who under the pressure of suffering even humbled Himself to pray, Father, if it be possible, let this cup pass away from Me, and assuredly bore the appearance of fearing to endure the trials from which He prayed for release; Whose whole nature was so overwhelmed by agony that in those moments on the Cross He cried, My God, My God, why have You forsaken Me? Forced by the bitterness of His pain to complain that He was forsaken: Who, destitute of the Father's help, gave up the ghost with the words, Father, into Your hands I commend My Spirit. Luke 23:46 The fear, they say, which beset Him at the moment of expiring made Him entrust His Spirit to the care of God the Father: the very hopelessness of His own condition forced Him to commit His Soul to the keeping of Another.

Their foolishness is as great as their blasphemy. They fail to notice that Christ's words, spoken in similar circumstances, are always consistent. They cling to the letter and ignore the purpose of His words. There is a vast difference between "My soul is sorrowful even unto death" and "Henceforth you shall see the Son of Man sitting at the right hand of power," just as there is between "Father, if it be possible, let this cup pass away from Me" and "The cup which the Father has given Me, shall I not drink it?" and also between "My God, My God, why have You forsaken Me?" and "Verily I say unto you, Today shall you be with Me in Paradise," and between "Father, into Your hands I commend My Spirit" and "Father, forgive them, for they know not what they do." Their narrow minds cannot grasp the Divine meaning, and so they fall into blasphemy when they try to explain these things. There is a clear distinction between anxiety and a mind at ease, between haste and the prayer for delay, between words of anguish and words of encouragement, between despair for self and confident prayer for others. The heretics display their impiety by ignoring the assertions of Deity and the Divine nature of Christ that account for one class of His words, while they focus only on the deeds and words that refer to His ministry on earth. I have therefore laid out all the elements contained in the mystery of the Soul and Body of the Lord Jesus Christ. All have been examined and none suppressed. Next, applying clear reason to the question, I have assigned each of His sayings to the category to which its meaning belongs, and so have shown that He also had a confidence that never wavered, a will that never faltered, an assurance that never complained, and that when He commended His own soul to the Father, this involved a prayer for the pardon of others. Thus a complete presentation of the teaching of the Gospel interprets and confirms all of Christ's words, not just some of them.

32. Their folly being as great as their blasphemy, they fail to mark that Christ's words, spoken under similar circumstances, are always consistent; they cleave to the letter and ignore the purpose of His words. There is the widest difference between My soul is sorrowful even unto death Matthew 26:38, and Henceforth you shall see the Son of Man sitting at the right hand of power Matthew 26:64; so also between Father, if it be possible, let this cup pass away, from Me, and The cup which the Father has given Me, shall I not drink it John 18:11? and further between My God, My God, why have You forsaken Me Matthew 27:46? and Verily I say unto you, Today shall you be with Me in Paradise Luke 23:43, and between Father, into Your hands I commend My Spirit, and Father, forgive them, for they know not what they do; and their narrow minds, unable to grasp the Divine meaning, plunge into blasphemy in the attempt at explanation. There is a broad distinction between anxiety and a mind at ease, between haste and the prayer for delay, between words of anguish and words of encouragement, between despair for self and confident entreaty for others; and the heretics display their impiety by ignoring the assertions of Deity and the Divine nature of Christ, which account for the one class of His words, while they concentrate their attention upon the deeds and words which refer only to His ministry on earth. I have therefore set out all the elements contained in the mystery of the Soul and Body of the Lord Jesus Christ; all have been sought out, none suppressed. Next, casting the calm light of reason upon the question, I have referred each of His sayings to the class to which its meaning attaches it, and so have shown that He had also a confidence which never wavered, a will which never faltered, an assurance which never murmured, that, when He commended His own soul to the Father, in this was involved a prayer for the pardon of others. Thus a complete presentment of the teaching of the Gospel interprets and confirms all (and not some only) of the words of Christ.

So these lost men have not had their eyes opened even by the glory of the Resurrection, and they have not stayed within the clear boundaries of the faith. Instead, they have turned false piety into a weapon for their blasphemy and twisted the revelation of a mystery into an insult to God. From the words "I ascend unto My Father and your Father, to My God and your God," they argue that since that Father is ours as much as His, and that God is also ours and His, His own admission that He shares this relationship to the Father and to God with us excludes Him from true Divinity. They claim this subordinates Him to God the Creator, making Him a creature and inferior just as we are, though He has received the adoption of a Son. They go further and say we must not think He possesses any characteristics of the Divine nature, since the Apostle says, "But when He says, all things are put in subjection, this is except Him Who did subject all things unto Him, for when all things shall have been subjected unto Him, then shall also He Himself be subjected to Him that did subject all things unto Him, that God may be all in all." They claim that subjection proves the subject lacks power while the sovereign possesses it. The eleventh book deals with this argument in a reverent discussion. It proves from these very words of the Apostle not only that subjection is no evidence of lack of power in Christ, but that it actually demonstrates His true Divinity as God the Son. The fact that His Father and God is also our Father and God brings infinite benefit to us and no degradation to Him, since He who was born as Man and suffered all the afflictions of our flesh has ascended on high to our God and Father to receive His glory as Man our Representative.

33. And so — for not even the glory of the Resurrection has opened the eyes of these lost men and kept them within the manifest bounds of the faith — they have forged a weapon for their blasphemy out of a pretended reverence, and even perverted the revelation of a mystery into an insult to God. From the words, I ascend unto My Father and your Father, to My God and your God John 20:17, they argue that since that Father is ours as much as His, and that God also ours and His, His own confession that He shares with us in that relation to the Father and to God excludes Him from true Divinity, and subordinates Him to God the Creator Whose creature and inferior He is, as we are, although He has received the adoption of a Son. Nay more, we must not suppose that He possesses any of the characters of the Divine nature, since the Apostle says, But when He says, all things are put in subjection, this is except Him Who did subject all things unto Him, for when all things shall have been subjected unto Him, then shall also He Himself be subjected to Him that did subject all things unto Him, that God may be all in all. 1 Corinthians 15:27-28 For, so they say, subjection is evidence of want of power in the subject and of its possession by the sovereign. The eleventh book is employed in a reverent discussion of this argument; it proves from these very words of the Apostle not only that subjection is no evidence of want of power in Christ but that it actually is a sign of His true Divinity as God the Son; that the fact that His Father and God is also our Father and God is an infinite advantage to us and no degradation to Him, since He Who has been born as Man and suffered all the afflictions of our flesh has gone up on high to our God and Father, to receive His glory as Man our Representative.

In this treatise we have followed the same approach used in every field of education. First come easy lessons and a familiarity, slowly gained through practice, with the basic elements of the subject. Then the student can put to the test, in real life, the training he has received. So the soldier, when he has mastered his drills, can go out to battle. The advocate enters the conflicts of the courtroom when he is skilled in the practice arguments of the rhetoric school. The sailor who has learned to steer his ship in the sheltered harbor of his homeland can be trusted amid the storms of open seas and distant lands. This has been our method in this most serious and difficult subject in which the whole faith is taught. First came simple instruction for the untaught believer in the birth, the name, the Divinity, the true Divinity of Christ. Since then we have quietly and steadily moved forward until our readers can destroy every argument of the heretics. And now at last we have set them against the adversary in this present great and glorious conflict. The human mind is powerless with the ordinary resources of unaided reason to grasp the idea of an eternal birth, but people attain through study of divine things to the understanding of mysteries which lie beyond the range of common thought. They can refute that paradox concerning the Lord Jesus, which draws all its strength and appearance of logic from a shortsighted pagan philosophy: the paradox which claims, There was a time when He was not, and He was not before He was born, and He was made out of nothing, as though His birth proved that He had previously been non-existent and at a specific moment came into being, and God the Only-begotten could thus be subjected to the idea of time, as if the faith itself by conferring the title of Son and the very nature of birth proved that there was a time when He was not. Accordingly they argue that He was born out of nothing, on the grounds that birth implies the granting of existence to that which previously had no existence. We proclaim in answer, on the evidence of Apostles and Evangelists, that the Father is eternal and the Son eternal, and demonstrate that the Son is God of all with an absolute, not a limited, pre-existence; that these bold attacks of their blasphemous logic—He was born out of nothing, and He was not before He was born—are powerless against Him; that His eternity is consistent with sonship, and His sonship with eternity; that there was in Him no special exemption from birth but a birth from everlasting, for while birth implies a Father, Divinity is inseparable from eternity.

34. In this treatise we have followed the course which we know is pursued in every branch of education. First come easy lessons and a familiarity, slowly attained by practice, with the groundwork of the subject; then the student may make proof, in the business of life, of the training which he has received. Thus the soldier, when he is perfect in his exercises, can go out to battle; the advocate ventures into the conflicts of the courts when he is versed in the pleadings of the school of rhetoric; the sailor who has learned to navigate his ship in the land-locked harbour of his home may be trusted amid the storms of open seas and distant climes. Such has been our proceeding in this most serious and difficult science in which the whole faith is taught. First came simple instruction for the untaught believer in the birth, the name, the Divinity, the true Divinity of Christ; since then we have quietly and steadily advanced till our readers can demolish every plea of the heretics; and now at last we have pitted them against the adversary in the present great and glorious conflict. The mind of men is powerless with the ordinary resources of unaided reason to grasp the idea of an eternal birth, but they attain by study of things Divine to the apprehension of mysteries which lie beyond the range of common thought. They can explode that paradox concerning the Lord Jesus, which derives all its strength and semblance of cogency from a purblind pagan philosophy: the paradox which asserts, There was a time when He was not, and He was not before He was born, and He was made out of nothing; as though His birth were proof that He had previously been non-existent and at a given moment came into being, and God the Only-begotten could thus be subjected to the conception of time, as if the faith itself [by conferring the title of 'Son'] and the very nature of birth proved that there was a time when He was not. Accordingly they argue that He was born out of nothing, on the ground that birth implies the grant of being to that which previously had no being. We proclaim in answer, on the evidence of Apostles and Evangelists, that the Father is eternal and the Son eternal, and demonstrate that the Son is God of all with an absolute, not a limited, pre- existence; that these bold assaults of their blasphemous logic — He was born out of nothing, and He was not before He was born — are powerless against Him; that His eternity is consistent with sonship, and His sonship with eternity; that there was in Him no unique exemption from birth but a birth from everlasting, for, while birth implies a Father, Divinity is inseparable from eternity.

Ignorance of prophetic language and inability to interpret Scripture properly has led them to twist the point and meaning of the passage, "The Lord created Me for a beginning of His ways for His works." They work hard to prove from it that Christ is created rather than born as God, and therefore shares the nature of created beings, even though He surpasses them in the manner of His creation. According to them, He has no glory of Divine birth but only the powers of an exceptional creature. In response, without introducing any new ideas or predetermined opinions, we will let this very passage of Wisdom reveal its own true meaning and purpose. We will show that the fact that He was created for the beginning of the ways of God and for His works cannot be distorted into evidence about the Divine and eternal birth, because creation for these purposes and birth from everlasting are two entirely different things. Where birth is meant, there birth, and nothing but birth, is spoken of; where creation is mentioned, the reason for that creation is first named. There is a Wisdom born before all things, and again there is a wisdom created for particular purposes; the Wisdom which is from everlasting is one, the wisdom which has come into existence during the passage of time is another.

35. Ignorance of prophetic diction and unskilfulness in interpreting Scripture has led them into a perversion of the point and meaning of the passage, The Lord created Me for a beginning of His ways for His works. They labour to establish from it that Christ is created, rather than born, as God, and hence partakes the nature of created beings, though He excel them in the manner of His creation, and has no glory of Divine birth but only the powers of a transcendent creature. We in reply, without importing any new considerations or preconceived opinions, will make this very passage of Wisdom display its own true meaning and object. We will show that the fact that He was created for the beginning of the ways of God and for His works, cannot be twisted into evidence concerning the Divine and eternal birth, because creation for these purposes and birth from everlasting are two entirely different things. Where birth is meant, there birth, and nothing but birth, is spoken of; where creation is mentioned, the cause of that creation is first named. There is a Wisdom born before all things, and again there is a wisdom created for particular purposes; the Wisdom which is from everlasting is one, the wisdom which has come into existence during the lapse of time is another.

Having concluded that we must reject the word 'creation' from our confession of faith in God the Only-begotten, we now set out the teachings of reason and of piety concerning the Holy Spirit. This will provide the reader, whose convictions have been established by patient and careful study of the earlier books, with a complete presentation of the faith. This goal will be reached when the blasphemies of heretical teaching on this subject have also been swept away, and the mystery, pure and undefiled, of the Trinity that regenerates us has been established with saving precision on the authority of the Apostles and Evangelists. Then people will no longer dare, based on mere human reasoning, to rank among creatures that Divine Spirit whom we receive as the pledge of immortality and source of fellowship with the sinless physis of God.

36. Having thus concluded that we must reject the word 'creation' from our confession of faith in God the Only-begotten, we proceed to lay down the teachings of reason and of piety concerning the Holy Spirit, that the reader, whose convictions have been established by patient and earnest study of the preceding books, may be provided with a complete presentation of the faith. This end will be attained when the blasphemies of heretical teaching on this theme also have been swept away, and the mystery, pure and undefiled, of the Trinity which regenerates us has been fixed in terms of saving precision on the authority of Apostles and Evangelists. Men will no longer dare, on the strength of mere human reasoning, to rank among creatures that Divine Spirit, Whom we receive as the pledge of immortality and source of fellowship with the sinless nature of God.

I know, Lord God Almighty, that I owe You, as the chief duty of my life, the devotion of all my words and thoughts to You. The gift of speech You have given me can bring me no higher reward than the opportunity to serve by proclaiming You and showing You as You are—as Father and Father of God the Only-begotten—to a world in its blindness and to the heretic in his rebellion. But this merely expresses my own desire. I must also pray for the gift of Your help and compassion, so that the breath of Your Spirit may fill the sails of faith and confession I have raised, and a favorable wind may be sent to move me forward on my voyage of instruction. We can trust the promise of Him who said, Ask, and it shall be given you, seek, and you shall find, knock, and it shall be opened unto you. In our need, we will pray for the things we require. We will bring tireless energy to the study of Your Prophets and Apostles, and we will knock for entrance at every gate of hidden knowledge, but it is Yours to answer the prayer, to grant what we seek, to open the door on which we knock. Our minds are born with dull and clouded vision, our weak intellect is confined within the barriers of an insurmountable ignorance concerning divine things. But the study of Your revelation lifts our soul to the understanding of sacred truth, and submission to the faith is the path to a certainty beyond the reach of unaided reason.

37. I know, O Lord God Almighty, that I owe You, as the chief duty of my life, the devotion of all my words and thoughts to Yourself. The gift of speech which You have bestowed can bring me no higher reward than the opportunity of service in preaching You and displaying You as You are, as Father and Father of God the Only-begotten, to the world in its blindness and the heretic in his rebellion. But this is the mere expression of my own desire; I must pray also for the gift of Your help and compassion, that the breath of Your Spirit may fill the sails of faith and confession which I have spread, and a favouring wind be sent to forward me on my voyage of instruction. We can trust the promise of Him Who said, Ask, and it shall be given you, seek, and you shall find, knock, and it shall be opened unto you Luke 11:9; and we in our want shall pray for the things we need. We shall bring an untiring energy to the study of Your Prophets and Apostles, and we shall knock for entrance at every gate of hidden knowledge, but it is Yours to answer the prayer, to grant the thing we seek, to open the door on which we beat. Our minds are born with dull and clouded vision, our feeble intellect is penned within the barriers of an impassable ignorance concerning things Divine; but the study of Your revelation elevates our soul to the comprehension of sacred truth, and submission to the faith is the path to a certainty beyond the reach of unassisted reason.

So we look to Your support for the first shaky steps of this work, to Your help so it may grow stronger and succeed. We look to You to give us the partnership of that Spirit who guided the Prophets and the Apostles, so that we may understand their words in the sense they meant them and assign the correct meaning to everything they said. For we will speak about things they announced as a mystery: about You, O eternal God, Father of the eternal and Only-begotten God, who alone are without birth, and about the one Lord Jesus Christ, born from You from everlasting. We must not separate Him from You or make Him one god among many gods by claiming He has a different physis. We must not say He is not begotten from You just because You are One. We must not fail to confess Him as true God, since He is born from You, true God, His Father. Give us, therefore, accurate language, solid reasoning, graceful expression, and faithfulness to truth. Enable us to speak what we believe, so that we may confess, as Prophets and Apostles have taught us, You, one God our Father, and one Lord Jesus Christ, and silence the opposition of heretics by proclaiming You as God, yet not alone, and Him as God in a real and true sense.

38. And therefore we look to Your support for the first trembling steps of this undertaking, to Your aid that it may gain strength and prosper. We look to You to give us the fellowship of that Spirit Who guided the Prophets and the Apostles, that we may take their words in the sense in which they spoke and assign its right shade of meaning to every utterance. For we shall speak of things which they preached in a mystery; of You, O God Eternal, Father of the Eternal and Only-begotten God, Who alone art without birth, and of the One Lord Jesus Christ, born of You from everlasting. We may not sever Him from You, or make Him one of a plurality of Gods, on any plea of difference of nature. We may not say that He is not begotten of You, because You are One. We must not fail to confess Him as true God, seeing that He is born of You, true God, His Father. Grant us, therefore, precision of language, soundness of argument, grace of style, loyalty to truth. Enable us to utter the things that we believe, that so we may confess, as Prophets and Apostles have taught us, You, One God our Father, and One Lord Jesus Christ, and put to silence the gainsaying of heretics, proclaiming You as God, yet not solitary, and Him as God, in no unreal sense.