On the Trinity — Book IV

People commonly think highly of knowledge about earthly and heavenly things. Yet those who prefer knowing themselves to that knowledge surely judge better. A mind that knows even its own weakness is more praiseworthy than one that searches out and even discovers the workings of the stars, or holds onto such knowledge already gained, while remaining ignorant of the way to enter into its own proper health and strength. But if anyone has already awakened toward God, kindled by the warmth of the Holy Spirit, and in the love of God has become worthless in his own eyes, and through wanting but lacking the strength to come to Him, and through the light He gives, has paid attention to himself, and has discovered himself, and has learned that his own filthiness cannot mix with God's purity, and finds it sweet to weep and to beg Him that again and again He will have compassion until he has cast off all his wretchedness, and to pray confidently as one who has already received as a free gift the pledge of salvation through his only Savior and Enlightener of humanity—such a person, acting and lamenting this way, is not puffed up by knowledge, because charity builds up. For he has preferred one knowledge to another knowledge: he has preferred to know his own weakness rather than to know the walls of the world, the foundations of the earth, and the heights of heaven. And by obtaining this knowledge, he has also obtained sorrow—but sorrow for wandering away from the desire to reach his own proper homeland and the Creator of it, his own blessed God. And if among such people, in the family of Your Christ, O Lord my God, I groan among Your poor, give me from Your bread to answer people who do not hunger and thirst after righteousness, but are satisfied and have plenty. But it is the empty image of those things that has satisfied them, not Your truth, which they have pushed away and shrunk back from, and so they fall into their own emptiness. I certainly know how many fantasies the human heart produces. And what is my own heart but a human heart? But I pray to the God of my heart that I may not vomit forth into these writings any of these fantasies as solid truths, but that only what the breath of His truth has breathed into me may pass into them—cast out though I am from the sight of His eyes, and striving from far away to return by the way which the divinity of His only-begotten Son has made through His humanity. And this truth, changeable though I am, I drink in to the extent that in it I see nothing changeable: not in place and time, as is the case with bodies, nor in time alone and in a certain sense place, as with the thoughts of our own spirits, nor in time alone and not even in any appearance of place, as with some of the reasonings of our own minds. For the ousia of God, by which He is, has absolutely nothing changeable, neither in eternity, nor in truth, nor in will, since there truth is eternal, love eternal, and there love is true, eternity true, and there eternity is loved, and truth is loved.

1. The knowledge of things terrestrial and celestial is commonly thought much of by men. Yet those doubtless judge better who prefer to that knowledge, the knowledge of themselves; and that mind is more praiseworthy which knows even its own weakness, than that which, without regard to this, searches out, and even comes to know, the ways of the stars, or which holds fast such knowledge already acquired, while ignorant of the way by which itself to enter into its own proper health and strength. But if any one has already become awake towards God, kindled by the warmth of the Holy Spirit, and in the love of God has become vile in his own eyes; and through wishing, yet not having strength to come in unto Him, and through the light He gives, has given heed to himself, and has found himself, and has learned that his own filthiness cannot mingle with His purity; and feels it sweet to weep and to entreat Him, that again and again He will have compassion, until he have put off all his wretchedness; and to pray confidently, as having already received of free gift the pledge of salvation through his only Saviour and Enlightener of man:– such an one, so acting, and so lamenting, knowledge does not puff up, because charity edifies; for he has preferred knowledge to knowledge, he has preferred to know his own weakness, rather than to know the walls of the world, the foundations of the earth, and the pinnacles of heaven. And by obtaining this knowledge, he has obtained also sorrow; but sorrow for straying away from the desire of reaching his own proper country, and the Creator of it, his own blessed God. And if among men such as these, in the family of Your Christ, O Lord my God, I groan among Your poor, give me out of Your bread to answer men who do not hunger and thirst after righteousness, but are sated and abound. But it is the vain image of those things that has sated them, not Your truth, which they have repelled and shrunk from, and so fall into their own vanity. I certainly know how many figments the human heart gives birth to. And what is my own heart but a human heart? But I pray the God of my heart, that I may not vomit forth ( eructuem) into these writings any of these figments for solid truths, but that there may pass into them only what the breath of His truth has breathed into me; cast out though I am from the sight of His eyes, and striving from afar to return by the way which the divinity of His only-begotten Son has made by His humanity. And this truth, changeable though I am, I so far drink in, as far as in it I see nothing changeable: neither in place and time, as is the case with bodies; nor in time alone, and in a certain sense place, as with the thoughts of our own spirits; nor in time alone, and not even in any semblance of place, as with some of the reasonings of our own minds. For the essence of God, whereby He is, has altogether nothing changeable, neither in eternity, nor in truth, nor in will; since there truth is eternal, love eternal; and there love is true, eternity true; and there eternity is loved, and truth is loved.

Since we are exiled from unchangeable joy, yet not completely cut off or torn away from it so that we no longer seek eternity, truth, and blessedness even in changeable and temporal things (for we do not wish to die, to be deceived, or to be troubled), visions have been sent to us from heaven suited to our pilgrim state to remind us that what we seek is not here, but that we must return from this pilgrimage to the place from which we came—for unless we originated there, we would not seek these things here. First, we had to be persuaded how much God loved us, so that we would not despair and refuse to look up to Him. We also needed to be shown what kind of people we are whom He loved, so that we would not become proud as if we had our own merits, which would cause us to distance ourselves from Him and fail even more by relying on our own strength. Therefore He dealt with us in such a way that we might instead benefit from His strength, and so in the weakness of humility the virtue of charity might be perfected. This is indicated in the Psalm where it says, "You, O God, sent a spontaneous rain, by which You made Your inheritance perfect when it was weary." By spontaneous rain nothing else is meant than grace, not given in return for merit but given freely, which is why it is called grace—for He gave it not because we were worthy, but because He willed it. Knowing this, we shall not trust in ourselves, and this is to be made weak. But He Himself makes us perfect, He who also says to the Apostle Paul, "My grace is sufficient for you, for my strength is made perfect in weakness." Man, then, had to be persuaded how much God loved us and what kind of people we were whom He loved—the former so we would not despair, the latter so we would not be proud. The apostle explains this most necessary point as follows: "But God commends His love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." Also in another place he says: "What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how has He not with Him also freely given us all things?" Now what is declared to us as already done was also shown to the ancient righteous as about to be done, so that through the same faith they themselves might also be humbled and so made weak, and being made weak, be made perfect.

2. But since we are exiled from the unchangeable joy, yet neither cut off nor torn away from it so that we should not seek eternity, truth, blessedness, even in those changeable and temporal things (for we wish neither to die, nor to be deceived, nor to be troubled); visions have been sent to us from heaven suitable to our state of pilgrimage, in order to remind us that what we seek is not here, but that from this pilgrimage we must return there, whence unless we originated we should not here seek these things. And first we have had to be persuaded how much God loved us, lest from despair we should not dare to look up to Him. And we needed to be shown also what manner of men we are whom He loved, lest being proud, as if of our own merits, we should recede the more from Him, and fail the more in our own strength. And hence He so dealt with us, that we might the rather profit by His strength, and that so in the weakness of humility the virtue of charity might be perfected. And this is intimated in the Psalm, where it is said, You, O God, sent a spontaneous rain, whereby You made Your inheritance perfect, when it was weary. For by spontaneous rain nothing else is meant than grace, not rendered to merit, but given freely, whence also it is called grace; for He gave it, not because we were worthy, but because He willed. And knowing this, we shall not trust in ourselves; and this is to be made weak. But He Himself makes us perfect, who says also to the Apostle Paul, My grace is sufficient for you, for my strength is made perfect in weakness. Man, then, was to be persuaded how much God loved us, and what manner of men we were whom He loved; the former, lest we should despair; the latter, lest we should be proud. And this most necessary topic the apostle thus explains: But God commends, he says, His love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life. Romans 5:8-10 — Donavit Also in another place: What, he says, shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how has He not with Him also freely given us all things? Now that which is declared to us as already done, was shown also to the ancient righteous as about to be done; that through the same faith they themselves also might be humbled, and so made weak; and might be made weak, and so perfected.

Because the Word of God is One, by which all things were made, which is the unchangeable truth, all things exist in him simultaneously in a potential and unchangeable way. This includes not only the things that are now in this whole creation, but also those that have existed in the past and those that will exist in the future. In him, they neither have existed in the past nor will exist in the future, but simply exist. All things are life, and all things are one—or rather, he is one being and one life. All things were made by him in such a way that whatever was made in creation was not made in him as something created, but was life in him. In the beginning, the Word was not made but was with God, and the Word was God, and all things were made by him. All things could not have been made by him unless he himself had existed before all things and was not made. Even in those things that were made by him—including the body, which is not itself life—nothing would have been made by him unless it had been life in him before it was made. What was made was already life in him, and not just any kind of life. The soul is the life of the body, but the soul too is made, for it is changeable. By what was it made, except by the unchangeable Word of God? All things were made by him, and without him nothing was made that was made. Therefore, what was made was already life in him, and not just any kind of life, but the life that was the light of men—the light of rational minds, by which humans differ from animals and are therefore human. This is not bodily light, which is the light of the flesh, whether it shines from heaven or is kindled by earthly fires. It is not the light only of human flesh, but also of animals, and even down to the smallest worms, for all these see that light. But that life was the light of men. Nor is it far from any of us, for in it we live and move and have our being.

3. Because therefore the Word of God is One, by which all things were made, which is the unchangeable truth, all things are simultaneously therein, potentially and unchangeably; not only those things which are now in this whole creation, but also those which have been and those which shall be. And therein they neither have been, nor shall be, but only are; and all things are life, and all things are one; or rather it is one being and one life. For all things were so made by Him, that whatsoever was made in them was not made in Him, but was life in Him. Since, in the beginning, the Word was not made, but the Word was with God, and the Word was God, and all things were made by Him; neither had all things been made by Him, unless He had Himself been before all things and not made. But in those things which were made by Him, even body, which is not life, would not have been made by Him, except it had been life in Him before it was made. For that which was made was already life in Him; and not life of any kind soever: for the soul also is the life of the body, but this too is made, for it is changeable; and by what was it made, except by the unchangeable Word of God? For all things were made by Him; and without Him was not anything made that was made. What, therefore, was made was already life in Him; and not any kind of life, but the life [which] was the light of men; the light certainly of rational minds, by which men differ from beasts, and therefore are men. Therefore not corporeal light, which is the light of the flesh, whether it shine from heaven, or whether it be lighted by earthly fires; nor that of human flesh only, but also that of beasts, and down even to the minutest of worms. For all these things see that light: but that life was the light of men; nor is it far from any one of us, for in it we live, and move, and have our being.

But the light shines in darkness, and the darkness did not comprehend it. The darkness is the foolish minds of people, blinded by vicious desires and unbelief. So that the Word, through whom all things were made, might care for these minds and heal them, the Word became flesh and lived among us. Our enlightenment is the partaking of the Word, that is, of that life which is the light of humanity. But we were completely unfit for this partaking and fell short of it because of the uncleanness of sins. Therefore we needed to be cleansed. Further, the one cleansing for the unrighteous and the proud is the blood of the Righteous One and the humbling of God Himself. We are cleansed through Him, who was made what we are by nature and what we are not by sin, so that we might contemplate God, which by nature we are not. For by nature we are not God: by nature we are human beings, by sin we are not righteous. Therefore God, having become a righteous man, interceded with God for sinful humanity. For the sinner does not correspond to the righteous, but human corresponds to human. By joining to us the likeness of His humanity, He took away the unlikeness of our unrighteousness. And by being made a partaker of our mortality, He made us partakers of His divinity. For the death of the sinner, arising from the necessity of condemnation, is rightly abolished by the death of the Righteous One, arising from the free choice of His compassion, while His single death and resurrection answers to our double death and resurrection. For this congruity, or suitableness, or concord, or consonance, or whatever more appropriate word there may be, by which one is united to two, is of great importance in all compacting, or better perhaps, co-adaptation, of the creature. For, as it just occurs to me, what I mean is precisely that co-adaptation which the Greeks call harmonia. However, this is not the place to explain the power of that consonance of single to double which is found especially in us and which is naturally implanted in us (and by whom, except by Him who created us?), so that even the ignorant cannot fail to perceive it, whether when singing themselves or hearing others. For by this consonance, treble and bass voices are in harmony, so that anyone who departs from it in their note offends extremely, not only trained skill, which most people lack, but the very sense of hearing itself. To demonstrate this no doubt requires a long discourse, but anyone who knows it can make it plain to the very ear on a properly tuned monochord.

4. But the light shines in darkness, and the darkness comprehended it not. Now the darkness is the foolish minds of men, made blind by vicious desires and unbelief. And that the Word, by whom all things were made, might care for these and heal them, The Word was made flesh, and dwelt among us. For our enlightening is the partaking of the Word, namely, of that life which is the light of men. But for this partaking we were utterly unfit, and fell short of it, on account of the uncleanness of sins. Therefore we were to be cleansed. And further, the one cleansing of the unrighteous and of the proud is the blood of the Righteous One, and the humbling of God Himself; that we might be cleansed through Him, made as He was what we are by nature, and what we are not by sin, that we might contemplate God, which by nature we are not. For by nature we are not God: by nature we are men, by sin we are not righteous. Wherefore God, made a righteous man, interceded with God for man the sinner. For the sinner is not congruous to the righteous, but man is congruous to man. By joining therefore to us the likeness of His humanity, He took away the unlikeness of our unrighteousness; and by being made partaker of our mortality, He made us partakers of His divinity. For the death of the sinner springing from the necessity of comdemnation is deservedly abolished by the death of the Righteous One springing from the free choice of His compassion, while His single [death and resurrection] answers to our double [death and resurrection]. For this congruity, or suitableness, or concord, or consonance, or whatever more appropriate word there may be, whereby one is [united] to two, is of great weight in all compacting, or better, perhaps, co-adaptation, of the creature. For (as it just occurs to me) what I mean is precisely that co-adaptation which the Greeks call ἁρμονία. However this is not the place to set forth the power of that consonance of single to double which is found especially in us, and which is naturally so implanted in us (and by whom, except by Him who created us?), that not even the ignorant can fail to perceive it, whether when singing themselves or hearing others. For by this it is that treble and bass voices are in harmony, so that any one who in his note departs from it, offends extremely, not only trained skill, of which the most part of men are devoid, but the very sense of hearing. To demonstrate this, needs no doubt a long discourse; but any one who knows it, may make it plain to the very ear in a rightly ordered monochord.

For our present purpose, we must discuss, as far as God enables us, how the single death of our Lord and Savior Jesus Christ corresponds to and harmonizes with our double death for the purpose of salvation. We are certainly dead in both soul and body, as no Christian doubts: in soul, because of sin; in body, because of the punishment of sin, and through this also in body because of sin. Both parts of ourselves—that is, both soul and body—needed both medicine and resurrection, so that what had been changed for the worse might be renewed for the better. Now the death of the soul is ungodliness, and the death of the body is corruptibility, which also brings about the soul's departure from the body. For just as the soul dies when God leaves it, so the body dies when the soul leaves it, whereby the former becomes foolish and the latter lifeless. The soul is raised up again by repentance, and the renewal of life begins in the still-mortal body through faith, by which people believe in Him who justifies the ungodly. This renewal is increased and strengthened by good habits from day to day, as the inner person is renewed more and more. But the body, being the outer person, becomes more corrupted the longer this life lasts, whether by age, disease, or various afflictions, until it reaches that final affliction which everyone calls death. Its resurrection is delayed until the end, when our justification itself will be perfected beyond description. For then we will be like Him, because we will see Him as He is. But now, as long as the corruptible body weighs down the soul and human life on earth is all trial, no living person will be justified in His sight, compared to the righteousness in which we will be made equal to the angels and the glory that will be revealed in us. But why give more proofs about the difference between the death of the soul and the death of the body, when the Lord in one Gospel sentence has made each death easily distinguishable, where He says, "Let the dead bury their dead"? Burial was the proper handling of a dead body. But by those who were to bury it He meant those who were dead in soul through the ungodliness of unbelief—the kind who are awakened when it is said, "Awake, you who sleep, and rise from the dead, and Christ will give you light." And there is a death which the apostle condemns, saying of the widow, "But she who lives in pleasure is dead while she lives." Therefore the soul that was formerly ungodly and is now godly is said to have come alive again from the dead and to live, because of the righteousness of faith. But the body is not only said to be going to die because of that future departure of the soul, but because of the great weakness of flesh and blood it is even said to be dead now, in a certain place in Scripture, namely where the apostle says that the body is dead because of sin, but the spirit is life because of righteousness. Now this life is produced by faith, since the just will live by faith. But what follows? "But if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised up Christ from the dead will also give life to your mortal bodies by His Spirit who dwells in you."

5. But for our present need we must discuss, so far as God gives us power, in what manner the single of our Lord and Saviour Jesus Christ answers to, and is, so to say, in harmony with our double to the effect of salvation. We certainly, as no Christian doubts, are dead both in soul and body: in soul, because of sin; in body, because of the punishment of sin, and through this also in body because of sin. And to both these parts of ourselves, that is, both to soul and to body, there was need both of a medicine and of resurrection, that what had been changed for the worse might be renewed for the better. Now the death of the soul is ungodliness, and the death of the body is corruptibility, through which comes also a departure of the soul from the body. For as the soul dies when God leaves it, so the body dies when the soul leaves it; whereby the former becomes foolish, the latter lifeless. For the soul is raised up again by repentance, and the renewing of life is begun in the body still mortal by faith, by which men believe in Him who justifies the ungodly; and it is increased and strengthened by good habits from day to day, as the inner man is renewed more and more. But the body, being as it were the outward man, the longer this life lasts is so much the more corrupted, either by age or by disease, or by various afflictions, until it come to that last affliction which all call death. And its resurrection is delayed until the end; when also our justification itself shall be perfected ineffably. For then we shall be like Him, for we shall see Him as He is. But now, so long as the corruptible body presses down the soul, and human life upon earth is all temptation, in His sight shall no man living be justified, in comparison of the righteousness in which we shall be made equal with the angels, and of the glory which shall be revealed in us. But why mention more proofs respecting the difference between the death of the soul and the death of the body, when the Lord in one sentence of the Gospel has made either death easily distinguishable by any one from the other, where He says, Let the dead bury their dead? For burial was the fitting disposal of a dead body. But by those who were to bury it He meant those who were dead in soul by the impiety of unbelief, such, namely, as are awakened when it is said, Awake you that sleep, and arise from the dead, and Christ shall give you light. And there is a death which the apostle denounces, saying of the widow, But she that lives in pleasure is dead while she lives. Therefore the soul, which was before ungodly and is now godly, is said to have come alive again from the dead and to live, on account of the righteousness of faith. But the body is not only said to be about to die, on account of that departure of the soul which will be; but on account of the great infirmity of flesh and blood it is even said to be now dead, in a certain place in the Scriptures, namely, where the apostle says, that the body is dead because of sin, but the spirit is life because of righteousness. Now this life is wrought by faith, since the just shall live by faith. But what follows? But if the spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit which dwells in you.

Therefore, our Savior bestowed His own single death upon this double death of ours, and to bring about both our resurrections, He appointed beforehand and set forth in mystery and type His own one resurrection. For He was not a sinner or ungodly person who, as though dead in spirit, would need to be renewed in the inner man and recalled as it were to the life of righteousness through repentance. But being clothed in mortal flesh, and dying in that alone, and rising again in that alone, in that alone He answered to both for us, since in it a mystery was worked out regarding the inner man and a type regarding the outer. For it was a mystery concerning our inner man, signifying the death of our soul, that those words were spoken not only in the Psalm but also on the cross: My God, my God, why have You forsaken me? The apostle agrees with these words, saying, Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that from now on we should not serve sin. For by the crucifixion of the inner man are understood the pains of repentance and a certain wholesome agony of self-control, by which death the death of ungodliness is destroyed, and in this death God has forsaken us. And so the body of sin is destroyed through such a cross, so that now we should not yield our members as instruments of unrighteousness to sin. Because even if the inner man is certainly renewed day by day, yet undoubtedly it is old before it is renewed. For that which the same apostle speaks of is done inwardly: Put off the old man and put on the new—which he goes on to explain by saying, Therefore, putting away lying, speak every man truth. But where is lying put away except inwardly, so that he who speaks the truth from his heart may inhabit the holy hill of God? But the resurrection of the body of the Lord is shown to belong to the mystery of our own inner resurrection, where, after He had risen, He says to the woman, Touch me not, for I am not yet ascended to my Father. With this mystery the apostle's words agree where he says, If you then be risen with Christ, seek those things which are above, where Christ sits on the right hand of God; set your thoughts on things above. For not to touch Christ unless when He had ascended to the Father means not to think of Christ in a fleshly manner. Again, the death of the flesh of our Lord contains a type of the death of our outer man, since it is by such suffering especially that He exhorts His servants that they should not fear those who kill the body but are not able to kill the soul. Therefore the apostle says, That I may fill up that which is lacking of the afflictions of Christ in my flesh. And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, Handle me and see, for a spirit does not have flesh and bones as you see me have. And one of the disciples also, handling His scars, exclaimed, My Lord and my God! And since the entire integrity of that flesh was evident, this was shown in what He had said when exhorting His disciples: There shall not a hair of your head perish. For how is it that first it is said, Touch me not, for I am not yet ascended to my Father, and how is it that before He ascends to the Father He actually is touched by the disciples—unless because in the former the mystery of the inner man was indicated, and in the latter a type was given of the outer man? Or can anyone possibly be so lacking in understanding and so turned away from the truth as to dare to say that He was touched by men before He ascended but by women when He had ascended? It was on account of this type, which went before in the Lord, of our future resurrection in the body, that the apostle says, Christ the firstfruits; afterward they that are Christ's. For it was the resurrection of the body to which this passage refers, on account of which he also says, Who has changed our vile body that it may be fashioned like His glorious body. Therefore the one death of our Savior brought salvation to our double death, and His one resurrection accomplished for us two resurrections, since His body in both cases—that is, both in His death and in His resurrection—was ministered to us by a kind of healing appropriateness, both as a mystery of the inner man and as a type of the outer.

6. Therefore on this double death of ours our Saviour bestowed His own single death; and to cause both our resurrections, He appointed beforehand and set forth in mystery and type His own one resurrection. For He was not a sinner or ungodly, that, as though dead in spirit, He should need to be renewed in the inner man, and to be recalled as it were to the life of righteousness by repentance; but being clothed in mortal flesh, and in that alone dying, in that alone rising again, in that alone did He answer to both for us; since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: My God, my God, why have You forsaken me? To which words the apostle agrees, saying, Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin; since by the crucifixion of the inner man are understood the pains of repentance, and a certain wholesome agony of self-control, by which death the death of ungodliness is destroyed, and in which death God has left us. And so the body of sin is destroyed through such a cross, that now we should not yield our members as instruments of unrighteousness unto sin. Because, if even the inner man certainly is renewed day by day, yet undoubtedly it is old before it is renewed. For that is done inwardly of which the same apostle speaks: Put off the old man, and put on the new; which he goes on to explain by saying, Wherefore, putting away lying, speak every man truth. But where is lying put away, unless inwardly, that he who speaks the truth from his heart may inhabit the holy hill of God? But the resurrection of the body of the Lord is shown to belong to the mystery of our own inner resurrection, where, after He had risen, He says to the woman, Touch me not, for I am not yet ascended to my Father; with which mystery the apostle's words agree, where he says, If you then be risen with Christ, seek those things which are above, where Christ sits on the right hand of God; set your thoughts on things above. For not to touch Christ, unless when He had ascended to the Father, means not to have thoughts of Christ after a fleshly manner. Again, the death of the flesh of our Lord contains a type of the death of our outer man, since it is by such suffering most of all that He exhorts His servants that they should not fear those who kill the body, but are not able to kill the soul. Wherefore the apostle says, That I may fill up that which is behind of the afflictions of Christ in my flesh. And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, Handle me, and see; for a spirit has not flesh and bones, as you see me have. And one of the disciples also, handling His scars, exclaimed, My Lord and my God! And whereas the entire integrity of that flesh was apparent, this was shown in that which He had said when exhorting His disciples: There shall not a hair of your head perish. For how comes it that first is said, Touch me not, for I am not yet ascended to my Father; and how comes it that before He ascends to the Father, He actually is touched by the disciples: unless because in the former the mystery of the inner man was intimated, in the latter a type was given of the outer man? Or can any one possibly be so without understanding, and so turned away from the truth, as to dare to say that He was touched by men before He ascended, but by women when He had ascended? It was on account of this type, which went before in the Lord, of our future resurrection in the body, that the apostle says, Christ the first-fruits; afterward they that are Christ's. For it was the resurrection of the body to which this place refers, on account of which he also says, Who has changed our vile body, that it may be fashioned like His glorious body. The one death therefore of our Saviour brought salvation to our double death, and His one resurrection wrought for us two resurrections; since His body in both cases, that is, both in His death and in His resurrection, was ministered to us by a kind of healing suitableness, both as a mystery of the inner man, and as a type of the outer.

This ratio of the single to the double certainly arises from the ternary number, since one added to two makes three; but the whole that these make reaches to the senary, for one and two and three make six. This number is called perfect because it is completed in its own parts: it has three parts—a sixth, a third, and a half—and no other part can be found in it that we can call an aliquot part. Its sixth part is one, its third part is two, and its half is three. But one and two and three together complete the same six. Holy Scripture commends to us the perfection of this number, especially in that God finished His works in six days, and on the sixth day man was made in the image of God. The Son of God came and was made the Son of man to re-create us after the image of God in the sixth age of the human race. That is the present age, whether we assign a thousand years to each age, or whether we trace memorable and remarkable epochs or turning points of time in the divine Scriptures. The first age is found from Adam to Noah, the second from there to Abraham, and then, following the division of Matthew the evangelist, from Abraham to David, from David to the carrying away to Babylon, and from there to the labor of the Virgin. These three ages joined to those other two make five. Accordingly, the nativity of the Lord began the sixth age, which is now continuing until the hidden end of time. We also recognize in this senary number a kind of figure of time in that threefold mode of division by which we compute one portion of time before the Law, a second under the Law, and a third under grace. In this last time we have received the sacrament of renewal so that we may be renewed also at the end of time in every part by the resurrection of the flesh, and thus be made whole from our entire infirmity, not only of soul but also of body. From this, that woman is understood to be a type of the church who was made whole and upright by the Lord after being bowed down by infirmity through the binding of Satan. For those words of the Psalm lament such hidden enemies: "They bowed down my soul." This woman had her infirmity eighteen years, which is three times six. The months of eighteen years are found in number to be the cube of six, that is, six times six times six. Also, nearly in the same place in the Gospel is that fig tree which was convicted by the third year of its miserable barrenness. But intercession was made for it so that it might be let alone that year; if it bore fruit, well; if not, it should be cut down. For both three years belong to the same threefold division, and the months of three years make the square of six, which is six times six.

7. Now this ratio of the single to the double arises, no doubt, from the ternary number, since one added to two makes three; but the whole which these make reaches to the senary, for one and two and three make six. And this number is on that account called perfect, because it is completed in its own parts: for it has these three, sixth, third, and half; nor is there any other part found in it, which we can call an aliquot part. The sixth part of it, then, is one; the third part, two; the half, three. But one and two and three complete the same six. And Holy Scripture commends to us the perfection of this number, especially in this, that God finished His works in six days, and on the sixth day man was made in the image of God. And the Son of God came and was made the Son of man, that He might re-create us after the image of God, in the sixth age of the human race. For that is now the present age, whether a thousand years apiece are assigned to each age, or whether we trace out memorable and remarkable epochs or turning-points of time in the divine Scriptures, so that the first age is to be found from Adam until Noah, and the second thence onwards to Abraham, and then next, after the division of Matthew the evangelist, from Abraham to David, from David to the carrying away to Babylon, and from thence to the travail of the Virgin, which three ages joined to those other two make five. Accordingly, the nativity of the Lord began the sixth, which is now going onwards until the hidden end of time. We recognize also in this senary number a kind of figure of time, in that threefold mode of division, by which we compute one portion of time before the Law; a second, under the Law; a third, under grace. In which last time we have received the sacrament of renewal, that we may be renewed also in the end of time, in every part, by the resurrection of the flesh, and so may be made whole from our entire infirmity, not only of soul, but also of body. And thence that woman is understood to be a type of the church, who was made whole and upright by the Lord, after she had been bowed by infirmity through the binding of Satan. For those words of the Psalm lament such hidden enemies: They bowed down my soul. And this woman had her infirmity eighteen years, which is thrice six. And the months of eighteen years are found in number to be the cube of six, viz. six times six times six. Nearly, too, in the same place in the Gospel is that fig tree, which was convicted also by the third year of its miserable barrenness. But intercession was made for it, that it might be let alone that year, that year, that if it bore fruit, well; if otherwise, it should be cut down. For both three years belong to the same threefold division, and the months of three years make the square of six, which is six times six.

A single year, when all twelve months are considered—each made up of thirty days (for the month that has been kept since ancient times is the one determined by the moon's revolution)—abounds in the number six. What six is in the first order of numbers, which consists of units up to ten, sixty is in the second order, which consists of tens up to a hundred. Sixty days, then, are a sixth part of the year. Furthermore, if that which stands as the sixth of the second order is multiplied by the sixth of the first order, we get six times sixty, which equals three hundred and sixty days—the full twelve months. But since the moon's revolution determines the month for people while the year is marked by the sun's revolution, there remain five days and a quarter of a day for the sun to complete its course and finish the year. Four quarters make one day, which must be added in every fourth year (called bissextile or leap year) so that the order of time is not disturbed. If we also consider these five and a quarter days themselves, the number six prevails in them. First, because it is customary to calculate the whole from a part, we should not call it five days but rather six, counting the quarter days as one day. Second, because five days themselves are the sixth part of a month, while the quarter of a day contains six hours. For the entire day, including its night, is twenty-four hours, and the fourth part of this—a quarter of a day—is found to be six hours. This is how much the number six prevails throughout the course of the year.

8. A single year also, if the whole twelve months are taken into account, which are made up of thirty days each (for the month that has been kept from of old is that which the revolution of the moon determines), abounds in the number six. For that which six is, in the first order of numbers, which consists of units up to ten, that sixty is in the second order, which consists of tens up to a hundred. Sixty days, then, are a sixth part of the year. Further, if that which stands as the sixth of the second order is multiplied by the sixth of the first order, then we make six times sixty, i.e. three hundred and sixty days, which are the whole twelve months. But since, as the revolution of the moon determines the month for men, so the year is marked by the revolution of the sun; and five days and a quarter of a day remain, that the sun may fulfill its course and end the year; for four quarters make one day, which must be intercalated in every fourth year, which they call bissextile, that the order of time may not be disturbed: if we consider, also, these five days and a quarter themselves, the number six prevails in them. First, because, as it is usual to compute the whole from a part, we must not call it five days, but rather six, taking the quarter days for one day. Next, because five days themselves are the sixth part of a month; while the quarter of a day contains six hours. For the entire day, i.e. including its night, is twenty-four hours, of which the fourth part, which is a quarter of a day, is found to be six hours. So much in the course of the year does the sixth number prevail.

And it is reasonable that the number six is understood to represent a year in the building up of the body of the Lord, as a figure of which He said that He would raise up in three days the temple destroyed by the Jews. For they said, This temple was forty-six years in building. And six times forty-six makes two hundred and seventy-six. And this number of days completes nine months and six days, which are reckoned as roughly ten months for the labor of women. This is not because all births come to the sixth day after the ninth month, but because the perfection itself of the body of the Lord is found to have been brought to birth in exactly this many days, as the authority of the church maintains based on the tradition of the elders. For He is believed to have been conceived on the twenty-fifth of March, the same day on which He also suffered. So the womb of the Virgin, in which He was conceived, where no mortal was ever begotten, corresponds to the new grave in which He was buried, where no man was ever laid, neither before nor since. But He was born, according to tradition, on December the twenty-fifth. If, then, you count from that day to this, you find two hundred and seventy-six days, which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected. This body, being destroyed by the suffering of death, He raised again on the third day. For He spoke this of the temple of His body, as is declared by the most clear and solid testimony of the Gospel, where He said, For as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth.

9. And not without reason is the number six understood to be put for a year in the building up of the body of the Lord, as a figure of which He said that He would raise up in three days the temple destroyed by the Jews. For they said, Forty and six years was this temple in building. And six times forty-six makes two hundred and seventy-six. And this number of days completes nine months and six days, which are reckoned, as it were, ten months for the travail of women; not because all come to the sixth day after the ninth month, but because the perfection itself of the body of the Lord is found to have been brought in so many days to the birth, as the authority of the church maintains upon the tradition of the elders. For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. If, then you reckon from that day to this you find two hundred and seventy-six days which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected; which being destroyed by the suffering of death, He raised again on the third day. For He spoke this of the temple of His body, as is declared by the most clear and solid testimony of the Gospel; where He said, For as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth.

Scripture also confirms that the three-day period itself was not complete in its entirety. The first day is counted as a whole based on its final portion, and the third day is likewise counted as a whole based on its first portion. However, the middle day—the second day—was genuinely complete with its full twenty-four hours: twelve hours of daylight and twelve hours of night. Christ was first crucified by the voices of the Jews at the third hour on the sixth day of the week. He was then suspended on the cross at the sixth hour and gave up His spirit at the ninth hour. He was buried when evening had come, as the evangelist states, which means at the end of the day. So regardless of where you begin counting—even if some other explanation can be offered that doesn't contradict the Gospel of John and allows us to understand that He was hung on the cross at the third hour—you still cannot make the first day a complete day. It will be counted as a complete day based on its final portion, just as the third day is counted complete based on its first portion. The night leading up to dawn, when the Lord's resurrection was made known, belongs to the third day. This is because God, who commanded light to shine out of darkness so that through the grace of the New Testament and participation in Christ's resurrection these words could be spoken to us: "For you were once darkness, but now you are light in the Lord," somehow indicates to us that the day begins from night. Just as the first days of creation were counted from light to night because of humanity's future fall, so these days are counted from darkness to light because of humanity's restoration. From the hour of His death to the dawn of the resurrection, then, there are forty hours, including the ninth hour itself. This number also corresponds to His forty days of earthly life after His resurrection. This number appears very frequently in Scripture to express the mystery of perfection in the fourfold world. The number ten has a certain perfection, and when multiplied by four it makes forty. But from the evening of the burial to the dawn of the resurrection there are thirty-six hours, which is six squared. This relates to the ratio of single to double, in which there exists the greatest harmony of proper fitting together. For twelve added to twenty-four follows the ratio of single added to double and makes thirty-six: namely, a complete night with a complete day and a complete night, and this is not without the mystery I mentioned above. It is quite fitting to liken the spirit to day and the body to night. For the body of the Lord in His death and resurrection was a figure of our spirit and a pattern of our body. In this way, then, the ratio of single to double is also evident in the thirty-six hours when twelve is added to twenty-four. As for the reasons why these numbers are placed in Holy Scripture, other people may discover other explanations—either ones that make my explanations preferable by comparison, or ones equally probable as mine, or even more probable than mine. But surely no one is so foolish or absurd as to argue that these numbers are placed in Scripture for no purpose at all and that there are no mystical reasons for their mention. The explanations I have given here I have gathered either from the authority of the church according to the tradition of our ancestors, or from the testimony of divine Scripture, or from the very nature of numbers and symbolic correspondences. No reasonable person will decide against reason, no Christian against the Scriptures, no peaceable person against the church.

10. Scripture again witnesses that the space of those three days themselves was not whole and entire, but the first day is counted as a whole from its last part, and the third day is itself also counted as a whole from its first part; but the intervening day, i.e. the second day, was absolutely a whole with its twenty-four hours, twelve of the day and twelve of the night. For He was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour. But He was buried, now when the evening had come, as the words of the evangelist express it; which means, at the end of the day. Wheresoever then you begin — even if some other explanation can be given, so as not to contradict the Gospel of John, but to understand that He was suspended on the cross at the third hour — still you cannot make the first day an entire day. It will be reckoned then an entire day from its last part, as the third from its first part. For the night up to the dawn, when the resurrection of the Lord was made known, belongs to the third day; because God (who commanded the light to shine out of darkness, that through the grace of the New Testament and the partaking of the resurrection of Christ the words might be spoken to us For you were sometimes darkness, but now are you light in the Lord) intimates to us in some way that the day takes its beginning from the night. For as the first days of all were reckoned from light to night, on account of the future fall of man; so these on account of the restoration of man, are reckoned from darkness to light. From the hour, then, of His death to the dawn of the resurrection are forty hours, counting in also the ninth hour itself. And with this number agrees also His life upon earth of forty days after His resurrection. And this number is most frequently used in Scripture to express the mystery of perfection in the fourfold world. For the number ten has a certain perfection, and that multiplied by four makes forty. But from the evening of the burial to the dawn of the resurrection are thirty-six hours which is six squared. And this is referred to that ratio of the single to the double wherein there is the greatest consonance of co-adaptation. For twelve added to twenty-four suits the ratio of single added to double and makes thirty-six: namely a whole night with a whole day and a whole night, and this not without the mystery which I have noticed above. For not unfitly do we liken the spirit to the day and the body to the night. For the body of the Lord in His death and resurrection was a figure of our spirit and a type of our body. In this way, then, also that ratio of the single to the double is apparent in the thirty-six hours, when twelve are added to twenty-four. As to the reasons, indeed, why these numbers are so put in the Holy Scriptures, other people may trace out other reasons, either such that those which I have given are to be preferred to them, or such as are equally probable with mine, or even more probable than they are; but there is no one surely so foolish or so absurd as to contend that they are so put in the Scriptures for no purpose at all, and that there are no mystical reasons why those numbers are there mentioned. But those reasons which I have here given, I have either gathered from the authority of the church, according to the tradition of our forefathers, or from the testimony of the divine Scriptures, or from the nature itself of numbers and of similitudes. No sober person will decide against reason, no Christian against the Scriptures, no peaceable person against the church.

This mystery, this sacrifice, this priest, this God—before He was sent and came, being made of a woman—all those things that appeared to our fathers in a sacred and mystical way through angelic miracles, or that were done by the fathers themselves, were images of Him. This was so that every creature through its actions might somehow speak of that One who was to come, in whom there would be salvation in the recovery of all from death. Because through the wickedness of ungodliness we had turned back and fallen away in discord from the one true and supreme God, and had become empty in many things, being scattered among many things and clinging to many things, it was necessary by the decree and command of God in His mercy that these same many things should join together in announcing the One who would come, that this One should come as proclaimed by these many things, and that these many things should join together in testifying that this One had come. And so, freed from the burden of these many things, we should come to that One. Dead as we were in our souls through many sins, and destined to die in the flesh because of sin, we should love that One who, without sin, died in the flesh for us. By believing in Him now raised again, and by rising again with Him in spirit through faith, we should be made righteous by being made one in the one righteous One. We should not despair of our own resurrection in the flesh itself when we consider that the one Head has gone before us, the many members. In Him, now cleansed through faith and later renewed by sight, and through Him as mediator reconciled to God, we are to cling to the One, to feast upon the One, to remain one.

11. This mystery, this sacrifice, this priest, this God, before He was sent and came, being made of a woman — of Him, all those things which appeared to our fathers in a sacred and mystical way by angelical miracles, or which were done by the fathers themselves, were similitudes; in order that every creature by its acts might speak in some way of that One who was to be, in whom there was to be salvation in the recovery of all from death. For because by the wickedness of ungodliness we had recoiled and fallen away in discord from the one true and supreme God, and had in many things become vain, being distracted through many things and cleaving fast to many things; it was needful, by the decree and command of God in His mercy, that those same many things should join in proclaiming the One that should come, and that One should come so proclaimed by these many things, and that these many things should join in witnessing that this One had come; and that so, freed from the burden of these many things, we should come to that One, and dead as we were in our souls by many sins, and destined to die in the flesh on account of sin, that we should love that One who, without sin, died in the flesh for us; and by believing in Him now raised again, and by rising again with Him in the spirit through faith, that we should be justified by being made one in the one righteous One; and that we should not despair of our own resurrection in the flesh itself, when we consider that the one Head had gone before us the many members; in whom, being now cleansed through faith, and then renewed by sight, and through Him as mediator reconciled to God, we are to cleave to the One, to feast upon the One, to continue one.

So the Son of God Himself, the Word of God, Himself also the Mediator between God and men, the Son of man, equal to the Father through the unity of the Godhead, and sharing with us through taking on humanity, interceding for us with the Father in that He was man, yet not hiding that He was God, one with the Father, among other things speaks like this: "I do not pray for these alone," He says, "but also for those who will believe in me through their word, that they all may be one; as You, Father, are in me, and I in You, that they also may be one in us, so that the world may believe that You have sent me. And the glory which You gave me I have given them, that they may be one, even as we are one."

12. So the Son of God Himself, the Word of God, Himself also the Mediator between God and men, the Son of man, equal to the Father through the unity of the Godhead, and partaker with us by the taking upon Him of humanity, interceding for us with the Father in that He was man, yet not concealing that He was God, one with the Father, among other things speaks thus: Neither pray I for these alone, He says, but for them also which shall believe in me through their word; that they all may be one; as You, Father, art in me, and I in You, that they also may be one in us: that the world may believe that You have sent me. And the glory which You gave me I have given them; that they may be one, even as we are one.

He did not say, "I and they are one thing." Although, because He is the head of the church which is His body, He might have said "they and I are one person" (not one thing), since the head and the body is one Christ. But to show His own Godhead consubstantial with the Father—which is why He says elsewhere, "I and my Father are one"—He wills His own to be one in His own kind, that is, in the consubstantial equality of the same nature, but in Himself. They could not be one in themselves, since they are separated from one another by various pleasures, desires, and the uncleanness of sin. Therefore they are cleansed through the Mediator so that they may be one in Him, not only through the same nature by which all become equal to the angels from being mortal humans, but also through the same will harmoniously united in the same blessedness and melted together into one spirit, so to speak, by the fire of charity. This is what His words mean: "That they may be one, even as we are one"—namely, that just as the Father and Son are one, not only in equality of substance but also in will, so those for whom God the Son is mediator may also be one, not only by being of the same nature but also through the same bond of love. Then He goes on to reveal the truth itself, that He is the Mediator through whom we are reconciled to God, by saying, "I in them, and You in me, that they may be made perfect in one."

He did not say, I and they are one thing; although, in that He is the head of the church which is His body, He might have said, and they are, not one thing, but one person, because the head and the body is one Christ; but in order to show His own Godhead consubstantial with the Father (for which reason He says in another place, I and my Father are one), in His own kind, that is, in the consubstantial parity of the same nature, He wills His own to be one, but in Himself; since they could not be so in themselves, separated as they are one from another by various pleasures and desires and uncleannesses of sin; whence they are cleansed through the Mediator, that they may be one in Him, not only through the same nature in which all become from mortal men equal to the angels, but also through the same will most harmoniously conspiring to the same blessedness, and fused in some way by the fire of charity into one spirit. For to this His words come, That they may be one, even as we are one; namely, that as the Father and Son are one, not only in equality of substance, but also in will, so those also may be one, between whom and God the Son is mediator, not only in that they are of the same nature, but also through the same union of love. And then He goes on thus to intimate the truth itself, that He is the Mediator, through whom we are reconciled to God, by saying, I in them, and You in me, that they may be made perfect in one.

Our true peace and firm bond of union with our Creator comes from being purified and reconciled through the Mediator of life, just as we were polluted and alienated, departing from Him, through the mediator of death. For just as the devil through pride led man through pride to death, so Christ through lowliness led man back through obedience to life. Since the one fell through being lifted up and also cast down man who consented to him, the other was raised up through being brought low and also lifted up man who believed in Him. Because the devil had not himself gone to the place where he led the way (since he indeed bore the death of the spirit in his ungodliness, but had not experienced the death of the flesh, because he had not taken on bodily covering), he appeared to man to be a mighty leader among the legions of devils, through whom he exercises his reign of deception. So he puffs up man all the more—man who is more eager for power than for righteousness—through the pride of self-exaltation, or through false philosophy, or else entangles him through sacrilegious rituals. In these rituals, while casting down headlong through deceit and illusion the minds of the more curious and proud, he also holds them captive to magical trickery, promising the cleansing of the soul through those initiations they call teletai (ritual initiations) by transforming himself into an angel of light through various schemes involving false signs and wonders.

13. Therein is our true peace and firm bond of union with our Creator, that we should be purified and reconciled through the Mediator of life, as we had been polluted and alienated, and so had departed from Him, through the mediator of death. For as the devil through pride led man through pride to death; so Christ through lowliness led back man through obedience to life. Since, as the one fell through being lifted up, and cast down [man] also who consented to him; so the other was raised up through being abased, and lifted up [man] also who believed in Him. For because the devil had not himself come there whither he had led the way (inasmuch as he bare indeed in his ungodliness the death of the spirit, but had not undergone the death of the flesh, because he had not assumed the covering of the flesh), he appeared to man to be a mighty chief among the legions of devils, through whom he exercises his reign of deceits; so puffing up man the more, who is eager for power more than righteousness, through the pride of elation, or through false philosophy; or else entangling him through sacrilegious rites, in which, while casting down headlong by deceit and illusion the minds of the more curious and prouder sort, he holds him captive also to magical trickery; promising too the cleansing of the soul, through those initiations which they call τελεταί, by transforming himself into an angel of light, through various machinations in signs and prodigies of lying.

Even the most worthless spirits can easily do many things through their aerial bodies that cause wonder in souls weighed down by earthly bodies, even if those souls are better disposed. If earthly bodies themselves, when trained by certain skill and practice, display such great marvels to people in theatrical performances that those who never saw such things scarcely believe them when told about them, why would it be difficult for the devil and his angels to create things out of bodily elements through their own aerial bodies that make the flesh marvel? Or they can even produce deceptive visions through hidden influences to mislead people's senses, deceiving them whether awake or asleep, or driving them into madness. But just as someone who is better in life and character than worthless men might watch them walking on a rope or performing many hard-to-believe feats through various bodily movements, yet not desire to do such things himself or think those men are superior to him on that account, so the faithful and devout soul—not only if it sees the miracles of demons, but even if it shudders at them because of bodily weakness—will not regret its own lack of power to do such things or judge the demons to be better than itself because of this. This is especially true since the soul is in the company of the holy ones, who, whether they are human beings or good angels, accomplish through the power of God, to whom all things are subject, wonders that are far greater and completely free from deception.

14. For it is easy for the most worthless spirits to do many things by means of aerial bodies, such as to cause wonder to souls which are weighed down by earthly bodies, even though they be of the better inclined. For if earthly bodies themselves, when trained by a certain skill and practice, exhibit to men so great marvels in theatrical spectacles, that they who never saw such things scarcely believe them when told; why should it be hard for the devil and his angels to make out of corporeal elements, through their own aerial bodies, things at which the flesh marvels; or even by hidden inspirations to contrive fantastic appearances to the deluding of men's senses, whereby to deceive them, whether awake or asleep, or to drive them into frenzy? But just as it may happen that one who is better than they in life and character may gaze at the most worthless of men, either walking on a rope, or doing by various motions of the body many things difficult of belief, and yet he may not at all desire to do such things, nor think those men on that account to be preferred to himself; so the faithful and pious soul, not only if it sees, but even if on account of the frailty of the flesh it shudders at, the miracles of demons; yet will not for that either deplore its own want of power to do such things, or judge them on this account to be better than itself; especially since it is in the company of the holy, who, whether they are men or good angels, accomplish, through the power of God, to whom all things are subject, wonders which are far greater and the very reverse of deceptive.

In no way, therefore, are souls cleansed and reconciled to God by sacrilegious imitations, or curious arts that are impious, or magical incantations. The false mediator does not lift souls to higher things but instead blocks and cuts off the way there through the passions he inspires in those who belong to him—passions that are malignant in proportion to their pride. These passions cannot nourish the wings of virtues so they may fly upward, but rather pile up the weight of vices so they press downward. The soul will fall more heavily the more it imagines it has been carried upward. Therefore, just as the Magi, when warned by God after the star led them to worship the humble Lord, returned to their country by a different route than the one by which they came, so we also ought to return to our country not by the way we came but by another way that the lowly King has taught and which the proud king, the adversary of that lowly King, cannot block. For to us too, so that we may worship the lowly Christ, the heavens have declared the glory of God when their sound went into all the earth and their words to the ends of the world. A way to death was made for us through sin in Adam. For by one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all have sinned. Of this way the devil was the mediator, the one who persuaded us to sin and cast us down into death. For he too applied his one death to bring about our double death. Since he died in spirit through ungodliness but certainly did not die in the flesh, yet he persuaded us to ungodliness and thereby brought it about that we deserved to come into the death of the flesh. We chose the one through wicked persuasion, and the other followed us by just condemnation. Therefore it is written, God made not death, since He was not Himself the cause of death. Yet death was inflicted on the sinner through His most just retribution, just as the judge inflicts punishment on the guilty; yet it is not the justice of the judge but the desert of the crime that is the cause of the punishment. To that place where the mediator of death caused us to pass but did not come himself—that is, to the death of the flesh—our Lord God introduced for us the medicine of correction, which He did not deserve, by a hidden and deeply mysterious decree of divine and profound justice. Therefore, just as by one man came death, so by one man might also come the resurrection of the dead. Because people strove more to avoid what they could not avoid, namely the death of the flesh, than the death of the spirit—that is, punishment more than the desert of punishment (for people are either not concerned or too little concerned about not sinning, but eagerly seek after not dying, although that is beyond their reach)—the Mediator of life, making it plain that death is not to be feared, which by the human condition cannot now be escaped, but rather ungodliness, which can be guarded against through faith, meets us at the end to which we have come, but not by the way by which we came. For we came to death through sin; He through righteousness. Therefore, just as our death is the punishment of sin, so His death was made a sacrifice for sin.

15. In no wise therefore are souls cleansed and reconciled to God by sacrilegious imitations, or curious arts that are impious, or magical incantations; since the false mediator does not translate them to higher things, but rather blocks and cuts off the way there through the affections, malignant in proportion as they are proud, which he inspires into those of his own company; which are not able to nourish the wings of virtues so as to fly upwards, but rather to heap up the weight of vices so as to press downwards; since the soul will fall down the more heavily, the more it seems to itself to have been carried upwards. Accordingly, as the Magi did when warned of God, whom the star led to adore the low estate of the Lord; so we also ought to return to our country, not by the way by which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world. A way was made for us to death through sin in Adam. For, By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned. Of this way the devil was the mediator, the persuader to sin, and the caster down into death. For he, too, applied his one death to work out our double death. Since he indeed died in the spirit through ungodliness, but certainly did not die in the flesh: yet both persuaded us to ungodliness, and thereby brought it to pass that we deserved to come into the death of the flesh. We desired therefore the one through wicked persuasion, the other followed us by a just condemnation; and therefore it is written, God made not death, since He was not Himself the cause of death; but yet death was inflicted on the sinner, through His most just retribution. Just as the judge inflicts punishment on the guilty; yet it is not the justice of the judge, but the desert of the crime, which is the cause of the punishment. Whither, then, the mediator of death caused us to pass, yet did not come himself, that is, to the death of the flesh, there our Lord God introduced for us the medicine of correction, which He deserved not, by a hidden and exceeding mysterious decree of divine and profound justice. In order, therefore, that as by one man came death, so by one man might come also the resurrection of the dead; because men strove more to shun that which they could not shun, viz. the death of the flesh, than the death of the spirit, i.e. punishment more than the desert of punishment (for not to sin is a thing about which either men are not solicitous or are too little solicitous; but not to die, although it be not within reach of attainment, is yet eagerly sought after); the Mediator of life, making it plain that death is not to be feared, which by the condition of humanity cannot now be escaped, but rather ungodliness, which can be guarded against through faith, meets us at the end to which we have come, but not by the way by which we came. For we, indeed, came to death through sin; He through righteousness: and, therefore, as our death is the punishment of sin, so His death was made a sacrifice for sin.

Since the spirit is to be preferred to the body, and the death of the spirit means that God has left it, while the death of the body means that the spirit has left it, the punishment in bodily death lies in this: the spirit leaves the body against its will because it left God willingly. So while the spirit left God by its own choice, it leaves the body unwillingly and does not leave when it wishes unless it does violence to itself, resulting in the body's death. The spirit of the Mediator demonstrated that He came to the death of the flesh not through any punishment for sin, because He did not leave it unwillingly but because He willed it, when He willed it, and as He willed it. For because He is so united with the flesh by the Word of God as to be one, He says: I have power to lay down my life, and I have power to take it again. No man takes it from me, but I lay down my life that I might take it again. And as the Gospel tells us, those who were present were greatly astonished that after that final word, in which He represented our sin, He immediately gave up His spirit. For those who are hung on crosses usually suffer a prolonged death. This is why the legs of the thieves were broken, so that they might die quickly and be taken down from the cross before the Sabbath. That He was already found dead caused wonder. And this was also what amazed Pilate, as we read, when the Lord's body was requested from him for burial.

16. Wherefore, since the spirit is to be preferred to the body, and the death of the spirit means that God has left it, but the death of the body that the spirit has left it; and since herein lies the punishment in the death of the body, that the spirit leaves the body against its will, because it left God willingly; so that, whereas the spirit left God because it would, it leaves the body although it would not; nor leaves it when it would, unless it has offered violence to itself, whereby the body itself is slain: the spirit of the Mediator showed how it was through no punishment of sin that He came to the death of the flesh, because He did not leave it against His will, but because He willed, when He willed, as He willed. For because He is so commingled [with the flesh] by the Word of God as to be one, He says: I have power to lay down my life, and I have power to take it again. No man takes it from me, but I lay down my life that I might take it again. And, as the Gospel tells us, they who were present were most astonished at this, that after that [last] word, in which He set forth the figure of our sin, He immediately gave up His spirit. For they who are hung on the cross are commonly tortured by a prolonged death. Whence it was that the legs of the thieves were broken, in order that they might die directly, and be taken down from the cross before the Sabbath. And that He was found to be dead already, caused wonder. And it was this also, at which, as we read, Pilate marvelled, when the body of the Lord was asked of him for burial.

Because that deceiver—who acted as a mediator to death for humanity and falsely presented himself as a mediator to life through the name of cleansing by means of sacrilegious rites and sacrifices that lead the proud astray—can neither share in our death nor rise again from his own. He has indeed been able to apply his single death to our double one, but he certainly has not been able to apply a single resurrection that would serve both as a mystery of our renewal and as a pattern of the final awakening. Therefore, He who being alive in the spirit raised His own dead flesh—the true Mediator of life—has cast out the one who is dead in the spirit and the mediator of death from the spirits of those who believe in Him, so that the devil cannot reign within but can only assault from outside, and even then without prevailing. Christ also offered Himself to be tempted, so that He might be a mediator to overcome the devil's temptations not only by providing help but also by setting an example. But when the devil, from the very beginning, tried through every opening to creep into Christ's inward being and was thrust out—having finished all his tempting allurements in the wilderness after the baptism—because being dead in the spirit he could force no entrance into Him who was alive in the spirit, the devil turned his eagerness for human death in any form toward accomplishing the only death he could. He was permitted to carry it out upon that mortal element which the living Mediator had received from us. And where the devil could do anything, there he was completely conquered in every respect. And in the very act of receiving outward power to kill the Lord in the flesh, his inward power by which he held us was slain. For it came about that the bonds of many sins in many deaths were loosed through the one death of One whom no sin had preceded. This death, though not owed, the Lord rendered for us so that the death we owed might not harm us. For He was not stripped of the flesh by obligation to any authority, but He stripped Himself. Surely He who could have avoided death if He had chosen instead died because He chose to, and so He made a show of principalities and powers, openly triumphing over them in Himself. For by His death the one and most real sacrifice was offered up for us, and whatever fault existed by which principalities and powers held us fast as if by right to pay its penalty, He cleansed, abolished, and extinguished. And by His own resurrection He also called us whom He predestined to a new life, and whom He called, He justified, and whom He justified, He glorified. And so the devil, in that very death of the flesh, lost the human being he had been possessing as if by absolute right—seduced by his own consent—and over whom he ruled, himself unhindered by any corruption of flesh and blood, through that frailty of our mortal body which made us both poor and weak. He was proud in proportion to being, as it were, both richer and stronger, ruling over one who was, as it were, both clothed in rags and full of troubles. For where he drove the sinner to fall without following himself, there by following he compelled the Redeemer to descend. And so the Son of God chose to become our friend in the fellowship of death—and because the enemy did not come to that death, he thought himself better and greater than us. For our Redeemer says, "Greater love has no man than this, that a man lay down his life for his friends." Therefore the devil also thought himself superior to the Lord Himself, since the Lord in His sufferings yielded to him. For that passage in the Psalm is understood of Him too: "For You have made Him a little lower than the angels." The result was that He, being Himself put to death though innocent by the unjust one acting against us as if by just right, might by a most just right overcome him, and so might lead captive the captivity brought about through sin, and free us from a captivity that was just on account of sin, by blotting out the handwriting and redeeming us who were to be justified though sinners, through His own righteous blood unrighteously poured out.

17. Because that deceiver then — who was a mediator to death for man, and feignedly puts himself forward as to life, under the name of cleansing by sacrilegious rites and sacrifices, by which the proud are led away — can neither share in our death, nor rise again from his own: he has indeed been able to apply his single death to our double one; but he certainly has not been able to apply a single resurrection, which should be at once a mystery of our renewal, and a type of that waking up which is to be in the end. He then who being alive in the spirit raised again His own flesh that was dead, the true Mediator of life, has cast out him, who is dead in the spirit and the mediator of death, from the spirits of those who believe in Himself, so that he should not reign within, but should assault from without, and yet not prevail. And to him, too, He offered Himself to be tempted, in order that He might be also a mediator to overcome his temptations, not only by succor, but also by example. But when the devil, from the first, although striving through every entrance to creep into His inward parts, was thrust out, having finished all his alluring temptation in the wilderness after the baptism; because, being dead in the spirit, he forced no entrance into Him who was alive in the spirit, he betook himself, through eagerness for the death of man in any way whatsoever, to effecting that death which he could, and was permitted to effect it upon that mortal element which the living Mediator had received from us. And where he could do anything, there in every respect he was conquered; and wherein he received outwardly the power of slaying the Lord in the flesh, therein his inward power, by which he held ourselves, was slain. For it was brought to pass that the bonds of many sins in many deaths were loosed, through the one death of One which no sin had preceded. Which death, though not due, the Lord therefore rendered for us, that the death which was due might work us no hurt. For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself. For whereas by His death the one and most real sacrifice was offered up for us, whatever fault there was, whence principalities and powers held us fast as of right to pay its penalty, He cleansed, abolished, extinguished; and by His own resurrection He also called us whom He predestinated to a new life; and whom He called, them He justified; and whom He justified, them He glorified. And so the devil, in that very death of the flesh, lost man, whom he was possessing as by an absolute right, seduced as he was by his own consent, and over whom he ruled, himself impeded by no corruption of flesh and blood, through that frailty of man's mortal body, whence he was both too poor and too weak; he who was proud in proportion as he was, as it were, both richer and stronger, ruling over him who was, as it were, both clothed in rags and full of troubles. For whither he drove the sinner to fall, himself not following, there by following he compelled the Redeemer to descend. And so the Son of God deigned to become our friend in the fellowship of death, to which because he came not, the enemy thought himself to be better and greater than ourselves. For our Redeemer says, Greater love has no man than this, that a man lay down his life for his friends. Wherefore also the devil thought himself superior to the Lord Himself, inasmuch as the Lord in His sufferings yielded to him; for of Him, too, is understood what is read in the Psalm, For You have made Him a little lower than the angels: so that He, being Himself put to death, although innocent, by the unjust one acting against us as it were by just right, might by a most just right overcome him, and so might lead captive the captivity wrought through sin, and free us from a captivity that was just on account of sin, by blotting out the handwriting, and redeeming us who were to be justified although sinners, through His own righteous blood unrighteously poured out.

So even today the devil mocks those who belong to him. He presents himself to them as a false mediator, claiming they will be cleansed by his rituals when in fact they are being entangled and drowned by them. He easily persuades the proud to ridicule and despise the death of Christ, because the more removed he himself is from that death, the more they believe him to be holier and more divine. Yet very few have remained with him, since the nations now acknowledge the price paid for them, drink it in with devout humility, abandon their enemy in trust upon it, and gather together to their Redeemer. The devil does not understand how God's supreme wisdom uses both his traps and his rage to accomplish the salvation of God's faithful ones, extending from the first end, which is the beginning of the spiritual creature, all the way to the final end, which is the death of the body, and so reaching from one end to the other, ordering all things mightily and sweetly. For wisdom passes through and moves through all things because of her purity, and nothing defiled can enter into her. And since the devil has nothing to do with the death of the flesh, which is the source of his great pride, a different kind of death is prepared in the eternal fire of hell, by which not only spirits that have earthly bodies, but also those who have aerial bodies, can be tormented. But proud people, who despise Christ because He died—the very means by which He purchased us at such a great price—bring back the earlier death and also bring humanity back to that miserable condition of nature which comes from the first sin, and they will be cast down into the final death along with the devil. They prefer the devil to Christ because the devil cast them into that first death, which he himself did not fall into due to the difference in his nature, and which Christ descended into out of His great mercy for their sake. Yet they do not hesitate to believe themselves better than the devils, and they never stop attacking and condemning them with every kind of curse, even while knowing that the devils at least have nothing to do with suffering this kind of death, which is the very reason they despise Christ. They refuse to consider that it might be possible for the Word of God, while remaining in Himself and unchangeable in Himself in every way, to be able through taking on a lower nature to suffer something of a lower kind, which the unclean spirit cannot suffer because he does not have an earthly body. Thus, although they themselves are better than the devils, yet because they have a body of flesh, they can die in a way that the devils certainly cannot die, since the devils do not have such a body. They place great confidence in the deaths of their own sacrifices, not realizing that they are sacrificing to deceitful and proud spirits. Or if they have come to realize it, they think the friendship of these spirits—treacherous and envious as they are—is somehow good for them, even though their only purpose is to prevent our return.

18. Hence also the devil mocks those who are his own until this very day, to whom he presents himself as a false mediator, as though they would be cleansed or rather entangled and drowned by his rites, in that he very easily persuades the proud to ridicule and despise the death of Christ, from which the more he himself is estranged, the more is he believed by them to be the holier and more divine. Yet those who have remained with him are very few, since the nations acknowledge and with pious humility imbibe the price paid for themselves, and in trust upon it abandon their enemy, and gather together to their Redeemer. For the devil does not know how the most excellent wisdom of God makes use of both his snares and his fury to bring about the salvation of His own faithful ones, beginning from the former end, which is the beginning of the spiritual creature, even to the latter end, which is the death of the body, and so reaching from the one end to the other, mightily and sweetly ordering all things. For wisdom passes and goes through all things by reason of her pureness, and no defiled thing can fall into her. And since the devil has nothing to do with the death of the flesh, whence comes his exceeding pride, a death of another kind is prepared in the eternal fire of hell, by which not only the spirits that have earthly, but also those who have aerial bodies, can be tormented. But proud men, by whom Christ is despised, because He died, wherein He bought us with so great a price, both bring back the former death, and also men, to that miserable condition of nature, which is derived from the first sin, and will be cast down into the latter death with the devil. And they on this account preferred the devil to Christ, because the former cast them into that former death, whither he himself fell not through the difference of his nature, and whither on account of them Christ descended through His great mercy: and yet they do not hesitate to believe themselves better than the devils, and do not cease to assail and denounce them with every sort of malediction, while they know them at any rate to have nothing to do with the suffering of this kind of death, on account of which they despise Christ. Neither will they take into account that the case may possibly be, that the Word of God, remaining in Himself, and in Himself in no way changeable, may yet, through the taking upon Him of a lower nature, be able to suffer somewhat of a lower kind, which the unclean spirit cannot suffer, because he has not an earthly body. And so, whereas they themselves are better than the devils, yet, because they bear a body of flesh, they can so die, as the devils certainly cannot die, who do not bear such a body. They presume much on the deaths of their own sacrifices, which they do not perceive that they sacrifice to deceitful and proud spirits; or if they have come to perceive it, think their friendship to be of some good to themselves, treacherous and envious although they are, whose purpose is bent upon nothing else except to hinder our return.

They do not understand that not even the most arrogant spirits themselves could take pleasure in the honor of sacrifices unless a true sacrifice was owed to the one true God, in whose place they wish to be worshipped. This sacrifice cannot be properly offered except by a holy and righteous priest, and unless what is offered comes from those for whom it is being offered, and unless it is without fault so that it can be offered to cleanse those who are faulty. At least everyone who wants a sacrifice offered for themselves to God desires these things. Who, then, is such a righteous and holy priest as the only Son of God, who had no need to cleanse his own sins through sacrifice—neither original sins nor those acquired through human life? And what could men more appropriately choose to offer for themselves than human flesh? And what is more suitable for this sacrificial killing than mortal flesh? And what is so pure for cleansing the sins of mortal people as the flesh born from the womb of a virgin, without any taint of fleshly desire? And what could be more acceptably offered and received than the flesh of our sacrifice, which is the body of our priest? In this way, since four things must be considered in every sacrifice—to whom it is offered, by whom it is offered, what is offered, and for whom it is offered—this same one true Mediator himself, reconciling us to God through the sacrifice of peace, remains one with the one to whom he offered it, makes those for whom he offered it one in himself, and is himself in one person both the one who offers and the offering.

19. They do not understand, that not even the proudest of spirits themselves could rejoice in the honor of sacrifices, unless a true sacrifice was due to the one true God, in whose stead they desire to be worshipped: and that this cannot be rightly offered except by a holy and righteous priest; nor unless that which is offered be received from those for whom it is offered; and unless also it be without fault, so that it may be offered for cleansing the faulty. This at least all desire who wish sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God, who had no need to purge His own sins by sacrifice, neither original sins, nor those which are added by human life? And what could be so fitly chosen by men to be offered for them as human flesh? And what so fit for this immolation as mortal flesh? And what so clean for cleansing the faults of mortal men as the flesh born in and from the womb of a virgin, without any infection of carnal concupiscence? And what could be so acceptably offered and taken, as the flesh of our sacrifice, made the body of our priest? In such wise that, whereas four things are to be considered in every sacrifice — to whom it is offered, by whom it is offered, what is offered, for whom it is offered, — the same One and true Mediator Himself, reconciling us to God by the sacrifice of peace, might remain one with Him to whom He offered, might make those one in Himself for whom He offered, Himself might be in one both the offerer and the offering.

There are, however, some who think they are capable of being cleansed by their own righteousness so that they can contemplate God and dwell in God. Their very pride stains them more than anything else. There is no sin that the divine law opposes more strongly, and over which that most prideful of spirits—who acts as a mediator to lower things but as a barrier against higher things—receives a greater right of dominion. This is true unless either his hidden snares are avoided by taking another path, or if he rages openly through a sinful people (which is what Amalek means when interpreted), and forbids passage to the promised land by fighting, then he is overcome by the cross of the Lord, which is prefigured by the holding out of Moses' hands. These people promise themselves cleansing by their own righteousness because some of them have been able to penetrate beyond the whole creation with the eye of the mind and to touch, even if only in a very small way, the light of unchangeable truth. This is something they mock many Christians for not yet being able to do, who in the meantime live by faith alone. But what use is it for the proud person, who for this reason is ashamed to board the ship of wood, to see from a distance his homeland beyond the sea? Or how can it harm the humble person not to see it from such a great distance when he is actually coming to it on that wood which the other person disdains to be carried upon?

20. There are, however, some who think themselves capable of being cleansed by their own righteousness, so as to contemplate God, and to dwell in God; whom their very pride itself stains above all others. For there is no sin to which the divine law is more opposed, and over which that proudest of spirits, who is a mediator to things below, but a barrier against things above, receives a greater right of mastery: unless either his secret snares be avoided by going another way, or if he rage openly by means of a sinful people (which Amalek, being interpreted, means), and forbid by fighting the passage to the land of promise, he be overcome by the cross of the Lord, which is prefigured by the holding out of the hands of Moses. For these persons promise themselves cleansing by their own righteousness for this reason, because some of them have been able to penetrate with the eye of the mind beyond the whole creature, and to touch, though it be in ever so small a part, the light of the unchangeable truth; a thing which they deride many Christians for being not yet able to do, who, in the meantime, live by faith alone. But of what use is it for the proud man, who on that account is ashamed to embark upon the ship of wood, to behold from afar his country beyond the sea? Or how can it hurt the humble man not to behold it from so great a distance, when he is actually coming to it by that wood upon which the other disdains to be borne?

These people also criticize us for believing in the resurrection of the flesh, and would rather have us believe them about these matters. As though, simply because they have been able to understand the high and unchangeable substance through the things that are made, this gives them the right to be consulted about the cycles of changeable things or about the connected order of the ages. For consider this: even though they argue most truly and persuade us with most certain proofs that all temporal things are made according to an eternal science, does this mean they can see clearly within this science itself, or gather from it, how many kinds of animals there are, what the seeds of each are at their beginnings, what their measure is as they grow, what numbers govern their conceptions, births, ages, and deaths, and what movements they make in seeking things suited to their nature and avoiding the opposite? Haven't they discovered all these things not through that unchangeable wisdom, but through the actual record of places and times, or by trusting the written experiences of others? Therefore it is even less surprising that they have completely failed in investigating the sequence of longer ages and in finding any end point to that course along which, as though down a river, the human race is traveling, and the transition from there of each person to their own appropriate end. For these are subjects that historians could not describe, since they are far in the future and have been experienced and recorded by no one. Nor have those philosophers who have advanced further than others in that high and eternal science been able to grasp such subjects with their understanding; otherwise they would not be investigating past things of this kind as best they could, such as fall within the province of historians, but would instead also foreknow future things; and those who can do this are called soothsayers by them, but prophets by us.

21. These people also blame us for believing the resurrection of the flesh, and rather wish us to believe themselves concerning these things. As though, because they have been able to understand the high and unchangeable substance by the things which are made, for this reason they had a claim to be consulted concerning the revolutions of mutable things, or concerning the connected order of the ages. For pray, because they dispute most truly, and persuade us by most certain proofs, that all things temporal are made after a science that is eternal, are they therefore able to see clearly in the matter of this science itself, or to collect from it, how many kinds of animals there are, what are the seeds of each in their beginnings, what measure in their increase, what numbers run through their conceptions, births, ages, settings; what motions in desiring things according to their nature, and in avoiding the contrary? Have they not sought out all these things, not through that unchangeable wisdom, but through the actual history of places and times, or have trusted the written experience of others? Wherefore it is the less to be wondered at, that they have utterly failed in searching out the succession of more lengthened ages, and in finding any goal of that course, down which, as though down a river, the human race is sailing, and the transition thence of each to its own appropriate end. For these are subjects which historians could not describe, inasmuch as they are far in the future, and have been experienced and related by no one. Nor have those philosophers, who have profiled better than others in that high and eternal science, been able to grasp such subjects with the understanding; otherwise they would not be inquiring as they could into past things of the kind, such as are in the province of historians, but rather would foreknow also things future; and those who are able to do this are called by them soothsayers, but by us prophets:

Although the name of prophets is not entirely foreign to their writings, there is a very great difference in how future things are known. Future events may be guessed through experience of past events (just as doctors have written down many predictions based on their own experience, or as farmers and sailors also predict many things; when such predictions are made long in advance, they are considered divinations). Or future things may have already begun their journey toward us, and being seen from far away, are announced according to how sharp the senses are of those who see them—by doing this, the aerial powers are thought to divine (just as if someone from the top of a mountain saw someone coming from far away and announced it beforehand to those living nearby in the plain). Or future events are either announced beforehand to certain people, or are heard by them and passed on to others, through holy angels, to whom God shows these things by His Word and His Wisdom, in which both future and past things exist. Or the minds of certain people themselves are lifted up so far by the Holy Spirit that they behold, not through angels but by themselves, the unchangeable causes of future things in that very highest summit of the universe itself. For the aerial powers also hear these things, either by message through angels or through people, and hear only as much as He judges fitting, to whom all things are subject. Many things are also predicted by a kind of instinct and inner impulse by those who do not understand them, just as Caiaphas did not know what he said, but being the high priest, he prophesied.

22.– although the name of prophets, too, is not altogether foreign to their writings. But it makes the greatest possible difference, whether things future are conjectured by experience of things past (as physicians also have committed many things to writing in the way of foresight, which they themselves have noted by experience; or as again husbandmen, or sailors, too, foretell many things; for if such predictions are made a long while before, they are thought to be divinations), or whether such things have already started on their road to come to us, and being seen coming far off, are announced in proportion to the acuteness of the sense of those who see them, by doing which the aerial powers are thought to divine (just as if a person from the top of a mountain were to see far off some one coming, and were to announce it beforehand to those who dwelt close by in the plain); or whether they are either fore-announced to certain men, or are heard by them and again transmitted to other men, by means of holy angels, to whom God shows those things by His Word and His Wisdom, wherein both things future and things past consist: or whether the minds of certain men themselves are so far borne upwards by theHoly Spirit, as to behold, not through the angels, but of themselves, the immoveable causes of things future, in that very highest pinnacle of the universe itself. [And I say, behold,] for the aerial powers, too, hear these things, either by message through angels, or through men; and hear only so much as He judges to be fitting, to whom all things are subject. Many things, too, are foretold by a kind of instinct and inward impulse of such as know them not: as Caiaphas did not know what he said, but being the high priest, he prophesied.

We should not consult those philosophers about the succession of ages or the resurrection of the dead, even though they have understood as much as they could about the eternity of the Creator, in whom we live and move and have our being. While they knew God through the things He made, they did not glorify Him as God or give thanks. Instead, claiming to be wise, they became fools. They were not able to focus the mind's eye firmly enough on the eternity of the spiritual and unchangeable nature to see, in the very wisdom of the Creator and Governor of the universe, those cycles of the ages which already existed and always existed in that wisdom, but which here were still to come and did not yet exist. Nor were they able to see in that wisdom the changes for the better, not only of human souls but also of human bodies, leading to the perfection of their full measure. Since they were completely unable to see these things there, they were not even considered worthy of receiving any announcement of them through the holy angels, whether externally through the bodily senses or through interior revelations shown in the spirit. These things were actually revealed to our fathers who possessed true piety, and who, by foretelling them and gaining trust either through present signs or through nearby events that happened as they predicted, earned the right to be believed about things in the distant future, even to the end of the world. But the proud and deceitful powers of the air, even when they are found to have spoken through their fortune-tellers about the fellowship and citizenship of the saints and the true Mediator—things they heard from the holy prophets or angels—did so with the intention of deceiving even God's faithful ones, if possible, by using these borrowed truths to lead them away to their own falsehoods. But God caused those who did not know what they were saying to speak these things, so that the truth might be proclaimed from every direction, to help the faithful and to witness against the ungodly.

23. Therefore, neither concerning the successions of ages, nor concerning the resurrection of the dead, ought we to consult those philosophers, who have understood as much as they could the eternity of the Creator, in whom we live, and move, and have our being. Since, knowing God through those things which are made, they have not glorified Him as God, neither were thankful but professing themselves wise, they became fools. And whereas they were not fit to fix the eye of the mind so firmly upon the eternity of the spiritual and unchangeable nature, as to be able to see, in the wisdom itself of the Creator and Governor of the universe, those revolutions of the ages, which in that wisdom were already and were always, but here were about to be so that as yet they were not; or, again, to see therein those changes for the better, not of the souls only, but also of the bodies of men, even to the perfection of their proper measure; whereas then, I say, they were in no way fit to see these things therein, they were not even judged worthy of receiving any announcement of them by the holy angels; whether externally through the senses of the body, or by interior revelations exhibited in the spirit; as these things actually were manifested to our fathers, who were gifted with true piety, and who by foretelling them, obtaining credence either by present signs, or by events close at hand, which turned out as they had foretold, earned authority to be believed respecting things remotely future, even to the end of the world. But the proud and deceitful powers of the air, even if they are found to have said through their soothsayers some things of the fellowship and citizenship of the saints, and of the true Mediator, which they heard from the holy prophets or the angels, did so with the purpose of seducing even the faithful ones of God, if they could, by these alien truths, to revolt to their own proper falsehoods. But God did this by those who knew not what they said, in order that the truth might sound abroad from all sides, to aid the faithful, to be a witness against the ungodly.

Since we were unable to grasp eternal things, and since the filth of our sins weighed us down—sins we had acquired through our love of temporal things and which had become implanted in us almost naturally from the root of our mortality—it was necessary for us to be cleansed. But we could not be cleansed in such a way as to be united with eternal things except through temporal things, with which we were already united and held fast. For health is the opposite of disease, but the intermediate process of healing does not lead us to perfect health unless it has some connection with the disease. Useless temporal things merely deceive the sick, while useful temporal things take up those who need healing and, once they are healed, pass them on to eternal things. The rational mind, just as it owes contemplation to eternal things when cleansed, likewise owes faith to temporal things when it needs cleansing. Even one of those who were formerly considered wise among the Greeks said that truth relates to faith in the same way eternity relates to that which has a beginning. He is undoubtedly correct in saying this. For what we call temporal, he describes as having had a beginning. We ourselves also fall under this category, not only with respect to the body but also with respect to the changeableness of the soul. For nothing that undergoes any degree of change can properly be called eternal. Therefore, insofar as we are changeable, we are separated from eternity. But eternal life is promised to us through the truth, and our faith stands as far apart from clear knowledge of that truth as mortality does from eternity. We now place faith in things done in time for our sake, and through that very faith we are cleansed, so that when we come to sight—just as truth follows faith—eternity may follow mortality. Therefore, since our faith will become truth when we attain what is promised to us who believe, and what is promised to us is eternal life, and the Truth has said (not the truth that will come to be according to what our faith shall be, but the Truth which always is, because in it is eternity), "And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent"—when our faith through seeing becomes truth, then eternity will possess our now-changed mortality. Until this happens, and in order that it may happen—because we direct the faith of belief toward things which have a beginning, just as in eternal things we hope for the truth of contemplation, lest the faith of mortal life be at odds with the truth of eternal life—the Truth itself, co-eternal with the Father, took a beginning from earth when the Son of God came in such a way as to become the Son of man and to take our faith to Himself, so that He might thereby lead us to His own truth. He took on our mortality without losing His own eternity. For truth relates to faith in the way eternity relates to that which has a beginning. Therefore, we must be cleansed in such a way that we may come to have the kind of beginning that remains eternal, so that we do not have one beginning in faith and another in truth. We could not pass from the condition of having a beginning to eternal things unless we were transferred to His own eternity by the union of the eternal to ourselves through our own beginning. Therefore our faith has now, in some measure, followed to where He in whom we have believed has ascended: born, dead, risen again, taken up. Of these four things, we already knew the first two in ourselves, for we know that people both have a beginning and die. But the remaining two—to be raised and to be taken up—we rightly hope will happen in us because we have believed them accomplished in Him. Since, therefore, in Him that which had a beginning has passed over to eternity, it will likewise pass over in us when faith arrives at truth. For to those who believe in this way, so that they might remain in the word of faith and from there be led on to truth, and through that to eternity, and be freed from death, He speaks thus: "If you continue in my word, then are you my disciples indeed." And as though they would ask, "With what result?" He continues, "And you shall know the truth." And again, as though they would say, "Of what benefit is truth to mortal people?" He says, "And the truth shall make you free." Free from what, except from death, from corruption, from changeableness? Since truth remains immortal, incorrupt, unchangeable. But true immortality, true incorruptibility, true unchangeableness, is eternity itself.

24. Since, then, we were not fit to take hold of things eternal, and since the foulness of sins weighed us down, which we had contracted by the love of temporal things, and which were implanted in us as it were naturally, from the root of mortality, it was needful that we should be cleansed. But cleansed we could not be, so as to be tempered together with things eternal, except it were through things temporal, wherewith we were already tempered together and held fast. For health is at the opposite extreme from disease; but the intermediate process of healing does not lead us to perfect health, unless it has some congruity with the disease. Things temporal that are useless merely deceive the sick; things temporal that are useful take up those that need healing, and pass them on healed, to things eternal. And the rational mind, as when cleansed it owes contemplation to things eternal; so, when needing cleansing, owes faith to things temporal. One even of those who were formerly esteemed wise men among the Greeks has said, The truth stands to faith in the same relation in which eternity stands to that which has a beginning. And he is no doubt right in saying so. For what we call temporal, he describes as having had a beginning. And we also ourselves come under this kind, not only in respect to the body, but also in respect to the changeableness of the soul. For that is not properly called eternal which undergoes any degree of change. Therefore, in so far as we are changeable, in so far we stand apart from eternity. But life eternal is promised to us through the truth, from the clear knowledge of which, again, our faith stands as far apart as mortality does from eternity. We then now put faith in things done in time on our account, and by that faith itself we are cleansed; in order that when we have come to sight, as truth follows faith, so eternity may follow upon mortality. And therefore, since our faith will become truth, when we have attained to that which is promised to us who believe: and that which is promised us is eternal life; and the Truth (not that which shall come to be according as our faith shall be, but that truth which is always, because in it is eternity — the Truth then) has said, And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent: when our faith by seeing shall come to be truth, then eternity shall possess our now changed mortality. And until this shall take place, and in order that it may take place — because we adapt the faith of belief to things which have a beginning, as in things eternal we hope for the truth of contemplation, lest the faith of mortal life should be at discord with the truth of eternal life — the Truth itself, co-eternal with the Father, took a beginning from earth, when the Son of God so came as to become the Son of man, and to take to Himself our faith, that He might thereby lead us on to His own truth, who so undertook our mortality, as not to lose His own eternity. For truth stands to faith in the relation in which eternity stands to that which has a beginning. Therefore, we must needs so be cleansed, that we may come to have such a beginning as remains eternal, that we may not have one beginning in faith, and another in truth. Neither could we pass to things eternal from the condition of having a beginning, unless we were transferred, by union of the eternal to ourselves through our own beginning, to His own eternity. Therefore our faith has, in some measure, now followed there, whither He in whom we have believed has ascended; born, dead, risen again, taken up. Of these four things, we knew the first two in ourselves. For we know that men both have a beginning and die. But the remaining two, that is, to be raised, and to be taken up, we rightly hope will be in us, because we have believed them done in Him. Since, therefore, in Him that, too, which had a beginning has passed over to eternity, in ourselves also it will so pass over, when faith shall have arrived at truth. For to those who thus believe, in order that they might remain in the word of faith, and being thence led on to the truth, and through that to eternity, might be freed from death, He speaks thus: If you continue in my word, then are you my disciples indeed. And as though they would ask, With what fruit? He proceeds to say, And you shall know the truth. And again, as though they would say, Of what good is truth to mortal men? And the truth, He says, shall make you free. From what, except from death, from corruptions, from changeableness? Since truth remains immortal, incorrupt, unchangeable. But true immortality, true incorruptibility, true unchangeableness, is eternity itself.

Here is what it means for the Son of God to be sent—indeed, what the sending of the Son of God actually is. All the things that were done in time to produce faith, so we could be cleansed and able to see truth, had their beginning in what was set forth from eternity and will return to eternity. These things were either testimonies to this mission, or they were the mission of the Son of God itself. Some of these testimonies announced beforehand that He would come, while others testified that He had already come. Since He who created all things was Himself made a creature, the whole creation must necessarily bear witness to this. For unless the one being sent were proclaimed by many witnesses, the one would not be connected to the sending away of many. And unless there were testimonies that would seem great to lowly people, they would not believe that He who is great could make people great by coming as lowly to the lowly. For the heavens and the earth and everything in them are incomparably greater works of the Son of God—since all things were made by Him—than the signs and wonders that appeared as testimony to Him. Yet people, being lowly, needed to tremble at those lowly things as though they were great, so they could believe that these great things had been accomplished by Him.

25. Behold, then, why the Son of God was sent; nay, rather behold what it is for the Son of God to be sent. Whatever things they were which were wrought in time, with a view to produce faith, whereby we might be cleansed so as to contemplate truth, in things that have a beginning, which have been put forth from eternity, and are referred back to eternity: these were either testimonies of this mission, or they were the mission itself of the Son of God. But some of these testimonies announced Him beforehand as to come, some testified that He had come already. For that He was made a creature by whom the whole creation was made, must needs find a witness in the whole creation. For except one were preached by the sending of many [witnesses] one would not be bound to, the sending away of many. And unless there were such testimonies as should seem to be great to those who are lowly, it would not be believed, that He being great should make men great, who as lowly was sent to the lowly. For the heaven and the earth and all things in them are incomparably greater works of the Son of God, since all things were made by Him, than the signs and the portents which broke forth in testimony of Him. But yet men, in order that, being lowly, they might believe these great things to have been wrought by Him, trembled at those lowly things, as if they had been great.

When the fullness of time had come, God sent forth His Son, made of a woman, made under the Law. He was lowly to such a degree that He was made, and therefore sent in that He was made. So if the greater sends the less, we too acknowledge that He was made less—less in so far as He was made, and made in so far as He was sent. For He sent forth His Son made of a woman. And yet, because all things were made by Him, not only before He was made and sent, but before all things existed at all, we confess that the same one whom we call less because He was sent is equal to the sender. How then could He be seen by the fathers when certain angelic visions were shown to them before that fullness of time when it was fitting He should be sent—that is, before He was sent, when He who was not yet sent was seen as He is equal with the Father? For how does He say to Philip, by whom He was certainly seen as by all the rest, and even by those who crucified Him in the flesh, "Have I been so long time with you, and yet have you not known me, Philip? He that has seen me has seen the Father also"—unless because He was both seen and yet not seen? He was seen as He had been made in being sent; He was not seen as the one by whom all things were made. Or how does He also say this: "He that has my commandments and keeps them, he it is that loves me; and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him," at a time when He was already manifest before the eyes of men—unless because He was offering that flesh, which the Word was made in the fullness of time, to be accepted by our faith, but was keeping back the Word itself, by whom all things were made, to be contemplated in eternity by the mind when cleansed by faith?

26. When, therefore, the fullness of time had come, God sent forth His Son, made of a woman, made under the Law; to such a degree lowly, that He was made; in this way therefore sent, in that He was made. If, therefore, the greater sends the less, we too, acknowledge Him to have been made less; and in so far less, in so far as made; and in so far made, in so far as sent. For He sent forth His Son made of a woman. And yet, because all things were made by Him, not only before He was made and sent, but before all things were at all, we confess the same to be equal to the sender, whom we call less, as having been sent. In what way, then, could He be seen by the fathers, when certain angelical visions were shown to them, before that fullness of time at which it was fitting He should be sent, and so before He was sent, at a time when not yet sent He was seen as He is equal with the Father? For how does He say to Philip, by whom He was certainly seen as by all the rest, and even by those by whom He was crucified in the flesh, Have I been so long time with you, and yet have you not known me, Philip? He that has seen me, has seen the Father also; unless because He was both seen and yet not seen? He was seen, as He had been made in being sent; He was not seen, as by Him all things were made. Or how does He say this too, He that has my commandments and keeps them, he it is that loves me; and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him, at a time when He was manifest before the eyes of men; unless because He was offering that flesh, which the Word was made in the fullness of time, to be accepted by our faith; but was keeping back the Word itself, by whom all things were made, to be contemplated in eternity by the mind when cleansed by faith?

If the Son is said to be sent by the Father because one is the Father and the other is the Son, this does not prevent us from believing the Son to be equal, consubstantial, and co-eternal with the Father, and yet to have been sent as Son by the Father. This is not because one is greater and the other less, but because one is Father and the other Son; one is the begetter and the other the begotten; one is He from whom the one who is sent comes, and the other is He who comes from the one who sends. For the Son is from the Father, not the Father from the Son. Following this understanding, we can now see that the Son is not only said to have been sent because the Word became flesh, but was sent so that the Word might become flesh and perform through his bodily presence those things that were written. That is, he is understood to have been sent not only as man, which the Word became, but the Word itself was sent so that it might become man. He was not sent because of any inequality of power, substance, or anything in him that was not equal to the Father, but because the Son is from the Father, not the Father from the Son. The Son is the Word of the Father, which is also called his wisdom. What is surprising, then, if he is sent, not because he is unequal with the Father, but because he is a pure emanation (manatio) flowing from the glory of the Almighty God? For there, what flows out and that from which it flows are of one and the same substance. It does not flow out as water flows from an opening in earth or stone, but as light flows from light. For the words "she is the brightness of the everlasting light"—what else do they mean than "she is light of everlasting light"? For what is the brightness of light, except light itself? And so it is co-eternal with the light from which the light comes. But it is better to say "the brightness of light" rather than "the light of light," so that what flows out should not be thought to be darker than what it flows from. When one hears of the brightness of light as being light itself, it is easier to believe that the former shines by means of the latter than that the latter shines less. But because there was no need to warn people not to think that the light which begot the other was less (for no heretic ever dared say this, nor is it believable that anyone will dare to do so), Scripture addresses that other thought, by which the light that flows out might seem darker than that from which it flows. It has removed this assumption by saying it is the brightness of that light, namely, of eternal light, and so shows it to be equal. For if it were less, it would be its darkness, not its brightness; but if it were greater, it could not flow from it, for it could not surpass that from which it comes. Therefore, because it flows from it, it is not greater than it is; and because it is not its darkness but its brightness, it is not less than it is; therefore it is equal. Nor should it trouble us that it is called a pure emanation flowing from the glory of the Almighty God, as if it were not itself omnipotent but an emanation from the Omnipotent. For soon after it is said of it, "And being but one, she can do all things." But who is omnipotent unless he who can do all things? It is sent, therefore, by him from whom it flows, for so she is sought after by him who loved and desired her. "Send her," he says, "out of your holy heavens, and from the throne of your glory, that, being present, she may labor with me"—that is, may teach me to labor willingly so that I may not labor painfully. For her labors are virtues. But she is sent in one way so that she may be with man; she has been sent in another way so that she herself may be man. For, entering into holy souls, she makes them friends of God and prophets; so she also fills the holy angels and works all things fitting for such ministries through them. But when the fullness of time had come, she was sent, not to fill angels or to be an angel (except insofar as she announced the counsel of the Father, which was also her own), nor again to be with men or in men, for this too took place before, both in the fathers and in the prophets. But she was sent so that the Word itself should become flesh, that is, should become man. In this future mystery, when revealed, was to be the salvation of those wise and holy men also who, before he was born of the Virgin, were born of women. And in this mystery, when accomplished and made known, is the salvation of all who believe, hope, and love. For this is the great mystery of godliness, which was revealed in the flesh, justified in the Spirit, seen by angels, preached to the Gentiles, believed on in the world, and received up into glory.

27. But if the Son is said to be sent by the Father on this account, that the one is the Father, and the other the Son, this does not in any manner hinder us from believing the Son to be equal, and consubstantial, and co-eternal with the Father, and yet to have been sent as Son by the Father. Not because the one is greater, the other less; but because the one is Father, the other Son; the one begetter, the other begotten; the one, He from whom He is who is sent; the other, He who is from Him who sends. For the Son is from the Father, not the Father from the Son. And according to this manner we can now understand that the Son is not only said to have been sent because the Word was made flesh, but therefore sent that the Word might be made flesh, and that He might perform through His bodily presence those things which were written; that is, that not only is He understood to have been sent as man, which the Word was made but the Word, too, was sent that it might be made man; because He was not sent in respect to any inequality of power, or substance, or anything that in Him was not equal to the Father; but in respect to this, that the Son is from the Father, not the Father from the Son; for the Son is the Word of the Father, which is also called His wisdom. What wonder, therefore, if He is sent, not because He is unequal with the Father, but because He is a pure emanation ( manatio) issuing from the glory of the Almighty God? For there, that which issues, and that from which it issues, is of one and the same substance. For it does not issue as water issues from an aperture of earth or of stone, but as light issues from light. For the words, For she is the brightness of the everlasting light, what else are they than, she is light of everlasting light? For what is the brightness of light, except light itself? And so co-eternal, with the light, from which the light is. But it is preferable to say, the brightness of light, rather than the light of light; lest that which issues should be thought to be darker than that from which it issues. For when one hears of the brightness of light as being light itself, it is more easy to believe that the former shines by means of the latter, than that the latter shines less. But because there was no need of warning men not to think that light to be less, which begot the other (for no heretic ever dared say this, neither is it to be believed that any one will dare to do so), Scripture meets that other thought, whereby that light which issues might seem darker than that from which it issues; and it has removed this surmise by saying, It is the brightness of that light, namely, of eternal light, and so shows it to be equal. For if it were less, then it would be its darkness, not its brightness; but if it were greater, then it could not issue from it, for it could not surpass that from which it is educed. Therefore, because it issues from it, it is not greater than it is; and because it is not its darkness, but its brightness, it is not less than it is: therefore it is equal. Nor ought this to trouble us, that it is called a pure emanation issuing from the glory of the Almighty God, as if itself were not omnipotent, but an emanation from the Omnipotent; for soon after it is said of it, And being but one, she can do all things. But who is omnipotent, unless He who can do all things? It is sent, therefore, by Him from whom it issues; for so she is sought after by him who loved and desired her. Send her, he says, out of Your holy heavens, and from the throne of Your glory, that, being present, she may labor with me; that is, may teach me to labor [heartily] in order that I may not labor [irksomely]. For her labors are virtues. But she is sent in one way that she may be with man; she has been sent in another way that she herself may be man. For, entering into holy souls, she makes them friends of God and prophets; so she also fills the holy angels, and works all things fitting for such ministries by them. But when the fullness of time had come, she was sent, not to fill angels, nor to be an angel, except in so far as she announced the counsel of the Father, which was her own also; nor, again, to be with men or in men, for this too took place before, both in the fathers and in the prophets; but that the Word itself should be made flesh, that is, should be made man. In which future mystery, when revealed, was to be the salvation of those wise and holy men also, who, before He was born of the Virgin, were born of women; and in which, when done and made known, is the salvation of all who believe, and hope, and love. For this is the great mystery of godliness, which was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

Therefore the Word of God is sent by the one whose Word He is. He is sent by the one who begot Him. The one who begot sends, and what is begotten is sent. And He is sent to each person when that person apprehends and perceives Him, to the extent that He can be apprehended and perceived, according to the capacity of the rational soul either advancing toward God or already perfected in God. The Son, therefore, is not properly said to have been sent simply because He is begotten of the Father. Rather, He is sent either when the Word made flesh appeared to the world, which is why He says, "I came forth from the Father, and have come into the world," or when from time to time He is perceived by each person's mind, as in the saying, "Send her, that, being present with me, she may labor with me." What is born from eternity is eternal, for it is the brightness of the everlasting light. But what is sent from time to time is what is apprehended by each person. When the Son of God was made manifest in the flesh, He was sent into this world in the fullness of time, made of a woman. For since, in the wisdom of God, the world through wisdom did not know God (because the light shines in darkness, and the darkness did not comprehend it), it pleased God through the foolishness of preaching to save those who believe, and for the Word to be made flesh and dwell among us. But when from time to time He comes forth and is perceived by each person's mind, He is indeed said to be sent, but not into this world, because He does not appear sensibly—that is, He does not present Himself to the bodily senses. For we ourselves are not in this world when we grasp with our minds, as far as we can, what is eternal. And the spirits of all the righteous are not in this world, even those still living in the flesh, insofar as they have discernment in divine things. But the Father is not said to be sent when from time to time He is apprehended by anyone, because He has no one from whom to be or from whom to proceed. For Wisdom says, "I came out of the mouth of the Most High," and it is said of the Holy Spirit, "He proceeds from the Father," but the Father is from no one.

28. Therefore the Word of God is sent by Him, of whom He is the Word; He is sent by Him, from whom He was begotten ( genitum); He sends who begot, That is sent which is begotten. And He is then sent to each one, when He is apprehended and perceived by each, in so far as He can be apprehended and perceived, in proportion to the comprehension of the rational soul, either advancing towards God, or already perfect in God. The Son, therefore, is not properly said to have been sent in that He is begotten of the Father; but either in that the Word made flesh appeared to the world, whence He says, I came forth from the Father, and have come into the world; or in that from time to time, He is perceived by the mind of each, according to the saying, Send her, that, being present with me, she may labor with me. What then is born ( natum) from eternity is eternal, for it is the brightness of the everlasting light; but what is sent from time to time, is that which is apprehended by each. But when the Son of God was made manifest in the flesh, He was sent into this world in the fullness of time, made of a woman. For after that, in the wisdom of God, the world by wisdom knew not God (since the light shines in darkness, and the darkness comprehended it not), it pleased God by the foolishness of preaching to save them that believe, and that the Word should be made flesh, and dwell among us. But when from time to time He comes forth and is perceived by the mind of each, He is said indeed to be sent, but not into this world; for He does not appear sensibly, that is, He does not present Himself to the corporeal senses. For we ourselves, too, are not in this world, in respect to our grasping with the mind as far as we can that which is eternal; and the spirits of all the righteous are not in this world, even of those who are still living in the flesh, in so far as they have discernment in things divine. But the Father is not said to be sent, when from time to time He is apprehended by any one, for He has no one of whom to be, or from whom to proceed; since Wisdom says, I came out of the mouth of the Most High, and it is said of the Holy Spirit, He proceeds from the Father, but the Father is from no one.

Just as the Father begets and the Son is begotten, so the Father sends and the Son is sent. And just as the one who begets and the one who is begotten are one, so both the one who sends and the one who is sent are one, since the Father and the Son are one. The Holy Spirit is likewise one with them, since these three are one. For just as being born, in relation to the Son, means to be from the Father, so being sent, in relation to the Son, means to be known to be from the Father. And just as being the gift of God, in relation to the Holy Spirit, means to proceed from the Father, so being sent means to be known to proceed from the Father. We cannot say that the Holy Spirit does not also proceed from the Son, for the same Spirit is reasonably called the Spirit of both the Father and the Son. I see no other meaning in what Jesus intended when he breathed on the faces of the disciples and said, "Receive the Holy Spirit." That physical breath, coming from his body with the sensation of physical touch, was not the substance of the Holy Spirit, but a declaration through an appropriate sign that the Holy Spirit proceeds not only from the Father but also from the Son. Only the greatest of fools would claim that the Spirit he gave when he breathed on them was different from the one he sent after his ascension. For there is one Spirit of God, the Spirit of the Father and of the Son, the Holy Spirit, who works all things in all. The fact that he was given twice certainly had significant meaning, which we will discuss in its proper place, as the Lord allows. When the Lord says, "Whom I will send to you from the Father," this shows the Spirit to be of both the Father and the Son, because when he had said, "Whom the Father will send," he also added, "in my name." Yet he did not say, "Whom the Father will send from me," as he said, "Whom I will send to you from the Father," showing that the Father is the principium of the whole Godhead, or if it is better expressed, deity. Therefore, the one who proceeds from the Father and from the Son is traced back to him from whom the Son was born. As for what the evangelist says, "For the Holy Spirit was not yet given, because Jesus was not yet glorified," how should we understand this except that the special giving or sending of the Holy Spirit after Christ's glorification would be such as had never existed before? It was not that the Spirit did not exist previously, but that he had not been given in this particular way before. For if the Holy Spirit was not given before, what filled the prophets who spoke? Scripture clearly says and shows in many places that they spoke by the Holy Spirit. John the Baptist was told, "He will be filled with the Holy Spirit, even from his mother's womb." His father Zechariah was found to have been filled with the Holy Spirit, enabling him to say such things about John. Mary too was filled with the Holy Spirit, enabling her to foretell such things about the Lord she was carrying in her womb. Simeon and Anna were filled with the Holy Spirit, enabling them to recognize the greatness of the infant Christ. How then was the Spirit not yet given, since Jesus was not yet glorified, unless that particular giving, granting, or mission of the Holy Spirit was to have a certain unique quality in its very coming, such as never existed before? We read nowhere that people spoke in languages they did not know through the Holy Spirit coming upon them, as happened then, when it was necessary that his coming be made clear through visible signs, in order to show that the whole world and all nations with their different languages should believe in Christ through the gift of the Holy Spirit, fulfilling what is sung in the Psalm: "There is no speech nor language where their voice is not heard; their sound has gone out through all the earth, and their words to the end of the world."

29. As, therefore, the Father begot, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begot and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one. So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. Nor do I see what else He intended to signify, when He breathed on the face of the disciples, and said, Receive the Holy Ghost. For that bodily breathing, proceeding from the body with the feeling of bodily touching, was not the substance of the Holy Spirit, but a declaration by a fitting sign, that the Holy Spirit proceeds not only from the Father, but also from the Son. For the veriest of madmen would not say, that it was one Spirit which He gave when He breathed on them, and another which He sent after His ascension. For the Spirit of God is one, the Spirit of the Father and of the Son, the Holy Spirit, who works all in all. But that He was given twice was certainly a significant economy, which we will discuss in its place, as far as the Lord may grant. That then which the Lord says — Whom I will send unto you from the Father, — shows the Spirit to be both of the Father and of the Son; because, also, when He had said, Whom the Father will send, He added also, in my name. Yet He did not say, Whom the Father will send from me, as He said, Whom I will send unto you from the Father, — showing, namely, that the Father is the beginning ( principium) of the whole divinity, or if it is better so expressed, deity. He, therefore, who proceeds from the Father and from the Son, is referred back to Him from whom the Son was born ( natus). And that which the evangelist says, For the Holy Ghost was not yet given, because that Jesus was not yet glorified; how is this to be understood, unless because the special giving or sending of the Holy Spirit after the glorification of Christ was to be such as it had never been before? For it was not previously none at all, but it had not been such as this. For if the Holy Spirit was not given before, wherewith were the prophets who spoke filled? Whereas the Scripture plainly says, and shows in many places, that they spoke by the Holy Spirit. Whereas, also, it is said of John the Baptist, And he shall be filled with the Holy Ghost, even from his mother's womb. And his father Zacharias is found to have been filled with the Holy Ghost, so as to say such things of him. And Mary, too, was filled with the Holy Ghost, so as to foretell such things of the Lord, whom she was bearing in her womb. And Simeon and Anna were filled with the Holy Spirit, so as to acknowledge the greatness of the little child Christ. How, then, was the Spirit not yet given, since Jesus was not yet glorified, unless because that giving, or granting, or mission of the Holy Spirit was to have a certain speciality of its own in its very advent, such as never was before? For we read nowhere that men spoke in tongues which they did not know, through the Holy Spirit coming upon them; as happened then, when it was needful that His coming should be made plain by visible signs, in order to show that the whole world, and all nations constituted with different tongues, should believe in Christ through the gift of the Holy Spirit, to fulfill that which is sung in the Psalm, There is no speech nor language where their voice is not heard; their sound is gone out through all the earth, and their words to the end of the world.

Therefore, a human being was united and in a certain way joined together with the Word of God to form One Person. This happened when the fullness of time came and the Son of God, born of a woman, was sent into this world so that He might also be the Son of man for the sake of the sons of men. Angelic nature could prefigure this person beforehand in order to announce it in advance, but could not take it on so as to actually be that person itself.

30. Therefore man was united, and in some sense commingled, with the Word of God, so as to be One Person, when the fullness of time had come, and the Son of God, made of a woman, was sent into this world, that He might be also the Son of man for the sake of the sons of men. And this person angelic nature could prefigure beforehand, so as to pre-announce, but could not appropriate, so as to be that person itself.

Regarding the visible manifestation of the Holy Spirit, whether in the form of a dove or tongues of fire—when the subordinate and obedient creature through temporal movements and forms revealed His substance that is coeternal with the Father and the Son, and equally unchangeable with them, though it was not united to become one person with Him as the flesh was that the Word became—I do not venture to say that nothing similar happened in earlier times. However, I would confidently say that the Father, Son, and Holy Spirit, of one and the same substance, God the Creator, the Omnipotent Trinity, work indivisibly. But this cannot be shown indivisibly through the creature, which is far inferior, and especially not through the bodily creature. This is just as the Father, Son, and Holy Spirit cannot be named by our words, which are certainly bodily sounds, except in their own distinct time intervals, divided by clear separation, intervals that the individual syllables of each word occupy. For in their own substance, wherein they exist, the three are one—the Father, the Son, and the Holy Spirit—the very same, without any temporal movement, above all creation, without any interval of time and place, and eternally one and the same from eternity to eternity, as if they were eternity itself, which exists with truth and charity. But in my words, the Father, Son, and Holy Spirit are separated and cannot be named simultaneously, and they occupy their own distinct places in separate visible letters. And just as when I name my memory, intellect, and will, each name refers to each one individually, yet each name is spoken by all three together—for there is not one of these three names that is not spoken by my memory, intellect, and will together as a whole soul—so the Trinity together produced both the voice of the Father, the flesh of the Son, and the dove of the Holy Spirit, while each of these things is referred individually to each person. Through this analogy it becomes somewhat clear that the Trinity, which is inseparable in itself, is manifested separately through the visible appearance of the creature, and that the operation of the Trinity is also inseparable in each individual instance of those things said to pertain specifically to the manifestation of either the Father, the Son, or the Holy Spirit.

But with respect to the sensible showing of the Holy Spirit, whether by the shape of a dove, or by fiery tongues, when the subjected and subservient creature by temporal motions and forms manifested His substance co-eternal with the Father and the Son, and alike with them unchangeable, while it was not united so as to be one person with Him, as the flesh was which the Word was made; I do not dare to say that nothing of the kind was done aforetime. But I would boldly say, that the Father, Son, and Holy Spirit, of one and the same substance, God the Creator, the Omnipotent Trinity, work indivisibly; but that this cannot be indivisibly manifested by the creature, which is far inferior, and least of all by the bodily creature: just as the Father, Son, and Holy Spirit cannot be named by our words, which certainly are bodily sounds, except in their own proper intervals of time, divided by a distinct separation, which intervals the proper syllables of each word occupy. Since in their proper substance wherein they are, the three are one, the Father, and the Son, and the Holy Spirit, the very same, by no temporal motion, above the whole creature, without any interval of time and place, and at once one and the same from eternity to eternity, as it were eternity itself, which is not without truth and charity. But, in my words, the Father, Son, and Holy Spirit are separated, and cannot be named at once, and occupy their own proper places separately invisible letters. And as, when I name my memory, and intellect, and will, each name refers to each severally, but yet each is uttered by all three; for there is no one of these three names that is not uttered by both my memory and my intellect and my will together [by the soul as a whole]; so the Trinity together wrought both the voice of the Father, and the flesh of the Son, and the dove of the Holy Spirit, while each of these things is referred severally to each person. And by this similitude it is in some degree discernible, that the Trinity, which is inseparable in itself, is manifested separably by the appearance of the visible creature; and that the operation of the Trinity is also inseparable in each severally of those things which are said to pertain properly to the manifesting of either the Father, or the Son, or the Holy Spirit.

If I am asked in what way words or sensible forms and appearances were produced before the incarnation of the Word of God to prefigure his coming, I answer that God brought these things about through angels. I think I have also shown this sufficiently through testimonies from the Holy Scriptures. If I am asked how the incarnation itself came to pass, I answer that the Word of God himself was made flesh—that is, was made man—yet he was not turned or changed into what was made. Rather, he was made in such a way that there should be present not only the Word of God and the flesh of man, but also the rational soul of man, and this whole should be called both God on account of God and man on account of man. If this is understood with difficulty, the mind must be cleansed by faith, by increasingly abstaining from sins and doing good works, and by praying with the groaning of holy desires, so that by making progress through divine help, it may both understand and love. If I am asked how, after the incarnation of the Word, either a voice of the Father was produced or a bodily appearance by which the Holy Spirit was shown, I do not doubt that this was done through a created thing. But whether it was only through a bodily and sensible creature, or whether it also involved a rational or intellectual spirit (for this is the term some prefer to use for what the Greeks call noeron), certainly not in such a way as to form one person (for who could possibly say that whatever creature it was through which the Father's voice sounded is God the Father in that sense, or that whatever creature it was through which the Holy Spirit was shown in the form of a dove or in fiery tongues is the Holy Spirit in that sense, as the Son of God is that man who was made from a virgin?), but only for the service of bringing about such signs as God judged necessary—or whether something else should be understood—is difficult to discover and not wise to affirm rashly. Yet I do not see how those things could have been brought about without a rational or intellectual creature. But this is not yet the proper place to explain, as the Lord may give me strength, why I think this. For the arguments of heretics must first be discussed and refuted—arguments they produce not from the divine books but from their own reasoning, by which they think they forcibly compel us to understand the testimonies of Scripture that deal with the Father, the Son, and the Holy Spirit in the way they themselves want.

31. If then I am asked, in what manner either words or sensible forms and appearances were wrought before the incarnation of the Word of God, which should prefigure it as about to come, I reply that God wrought those things by the angels; and this I have also shown sufficiently, as I think, by testimonies of the Holy Scriptures. And if I am asked how the incarnation itself was brought to pass, I reply that the Word of God itself was made flesh, that is, was made man, yet not turned and changed into that which was made; but so made, that there should be there not only the Word of God and the flesh of man, but also the rational soul of man, and that this whole should both be called God on account of God, and man on account of man. And if this is understood with difficulty, the mind must be purged by faith, by more and more abstaining from sins, and by doing good works, and by praying with the groaning of holy desires; that by profiting through the divine help, it may both understand and love. And if I am asked, how, after the incarnation of the Word, either a voice of the Father was produced, or a corporeal appearance by which the Holy Spirit was manifested: I do not doubt indeed that this was done through the creature; but whether only corporeal and sensible, or whether by the employment also of the spirit rational or intellectual (for this is the term by which some choose to call what the Greeks name νοερόν), not certainly so as to form one person (for who could possibly say that whatever creature it was by which the voice of the Father sounded, is in such sense God the Father; or whatever creature it was by which the Holy Spirit was manifested in the form of a dove, or in fiery tongues, is in such sense the Holy Spirit, as the Son of God is that man who was made of a virgin?), but only to the ministry of bringing about such intimations as God judged needful; or whether anything else is to be understood: is difficult to discover, and not expedient rashly to affirm. Yet I see not how those things could have been brought to pass without the rational or intellectual creature. But it is not yet the proper place to explain, as the Lord may give me strength, why I so think; for the arguments of heretics must first be discussed and refuted, which they do not produce from the divine books, but from their own reasons, and by which, as they think, they forcibly compel us so to understand the testimonies of the Scriptures which treat of the Father, and the Son, and the Holy Spirit, as they themselves will.

I believe I have now sufficiently shown that the Son is not inferior simply because He is sent by the Father, nor is the Holy Spirit inferior because He was sent by both the Father and the Son. These things are presented in the Scriptures either because of the visible creature, or rather to help us understand the emanation within the Godhead—but not because of any inequality, disparity, or difference of ousia. Even if God the Father had chosen to appear visibly through a created being, it would be completely absurd to say that He was sent either by the Son, whom He begot, or by the Holy Spirit, who proceeds from Him. Let this be the end of the present book. From here on, in the remaining books, we will examine, with the Lord's help, the nature of the heretics' deceptive arguments and how they can be refuted.

32. But now, as I think, it has been sufficiently shown, that the Son is not therefore less because He is sent by the Father, nor the Holy Spirit less because both the Father sent Him and the Son. For these things are perceived to be laid down in the Scriptures, either on account of the visible creature; or rather on account of commending to our thoughts the emanation [within the Godhead]; but not on account of inequality, or imparity, or unlikeness of substance; since, even if God the Father had willed to appear visibly through the subject creature, yet it would be most absurd to say that He was sent either by the Son, whom He begot, or by the Holy Spirit, who proceeds from Him. Let this, therefore, be the limit of the present book. Henceforth in the rest we shall see, the Lord helping, of what sort are those crafty arguments of the heretics, and in what manner they may be confuted.