Chapter X.--Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved from texts.
35. As to their question whether the Word is alterable [2013] , it is superfluous to examine it; it is enough simply to write down what they say, and so to shew its daring irreligion. How they trifle, appears from the following questions:--Has He free will, or has He not? is He good from choice according to free will, and can He, if He will, alter, being of an alterable nature? or, as wood or stone, has He not His choice free to be moved and incline hither and thither?' It is but agreeable to their heresy thus to speak and think; for, when once they have framed to themselves a God out of nothing and a created Son, of course they also adopt such terms, as being suitable to a creature. However, when in their controversies with Churchmen they hear from them of the real and only Word of the Father, and yet venture thus to speak of Him, does not their doctrine then become the most loathsome that can be found? is it not enough to distract a man on mere hearing, though unable to reply, and to make him stop his ears, from astonishment at the novelty of what he hears them say, which even to mention is to blaspheme? For if the Word be alterable and changing, where will He stay, and what will be the end of His development? how shall the alterable possibly be like the Unalterable? How should he who has seen the alterable, be considered to have seen the Unalterable? At what state must He arrive, for us to be able to behold in Him the Father? for it is plain that not at all times shall we see the Father in the Son, because the Son is ever altering, and is of changing nature. For the Father is unalterable and unchangeable, and is always in the same state and the same; but if, as they hold, the Son is alterable, and not always the same, but of an ever-changing nature, how can such a one be the Father's Image, not having the likeness of His unalterableness [2014] ? how can He be really in the Father, if His purpose is indeterminate? Nay, perhaps, as being alterable, and advancing daily, He is not perfect yet. But away with such madness of the Arians, and let the truth shine out, and shew that they are foolish. For must not He be perfect who is equal to God? and must not He be unalterable, who is one with the Father, and His Son proper to His essence? and the Father's essence being unalterable, unalterable must be also the proper Offspring from it. And if they slanderously impute alteration to the Word, let them learn how much their own reason is in peril; for from the fruit is the tree known. For this is why he who hath seen the Son hath seen the Father; and why the knowledge of the Son is knowledge of the Father.
36. Therefore the Image of the unalterable God must be unchangeable; for Jesus Christ is the same yesterday, to-day, and for ever [2015] .' And David in the Psalm says of Him, Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thine hands. They shall perish, but Thou remainest; and they all shall wax old as doth a garment. And as a vesture shalt Thou fold them up, and they shall be changed, but Thou art the same, and Thy years shall not fail [2016] .' And the Lord Himself says of Himself through the Prophet, See now that I, even I am He,' and I change not [2017] .' It may be said indeed that what is here signified relates to the Father; yet it suits the Son also to say this, specially because, when made man, He manifests His own identity and unalterableness to such as suppose that by reason of the flesh He is changed and become other than He was. More trustworthy are the saints, or rather the Lord, than the perversity of the irreligious. For Scripture, as in the above-cited passage of the Psalter, signifying under the name of heaven and earth, that the nature of all things originate and created is alterable and changeable, yet excepting the Son from these, shews us thereby that He is no wise a thing originate; nay teaches that He changes everything else, and is Himself not changed, in saying, Thou art the same, and Thy years shall not fail [2018] .' And with reason; for things originate, being from nothing [2019] , and not being before their origination, because, in truth, they come to be after not being, have a nature which is changeable; but the Son, being from the Father, and proper to His essence, is unchangeable and unalterable as the Father Himself. For it were sin to say that from that essence which is unalterable was begotten an alterable word and a changeable wisdom. For how is He longer the Word, if He be alterable? or can that be Wisdom which is changeable? unless perhaps, as accident in essence [2020] , so they would have it, viz. as in any particular essence, a certain grace and habit of virtue exists accidentally, which is called Word and Son and Wisdom, and admits of being taken from it and added to it. For they have often expressed this sentiment, but it is not the faith of Christians; as not declaring that He is truly Word and Son of God, or that the wisdom intended is true Wisdom. For what alters and changes, and has no stay in one and the same condition, how can that be true? whereas the Lord says, I am the Truth [2021] .' If then the Lord Himself speaks thus concerning Himself, and declares His unalterableness, and the Saints have learned and testify this, nay and our notions of God acknowledge it as religious, whence did these men of irreligion draw this novelty? From their heart as from a seat of corruption did they vomit it forth [2022] .
[2013] treptos, not changeable' but of a moral nature capable of improvement. Arius maintained this in the strongest terms at starting. On being asked whether the Word of God is capable of altering as the devil altered, they scrupled not to say, "Yea, He is capable."' Alex. ap. Socr. i. 6. p. 11.
[2014] Supr. §22. init.
[2015] Heb. xiii. 8.
[2016] Ps. cii. 26-28
[2017] Deut. xxxii. 39; Mal. iii. 6.
[2018] Heb. i. 12.
[2019] §29, note.
[2020] Nic. Def. 21. note 9.
[2021] John xiv. 6.
[2022] De Syn. §16 fin.
Chapter XI.--Texts Explained; And First, Phil. II. 9, 10 Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of highly exalted,' and gave,' and wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word.
37. But since they allege the divine oracles and force on them a misinterpretation, according to their private sense [2023] , it becomes necessary to meet them just so far as to vindicate these passages, and to shew that they bear an orthodox sense, and that our opponents are in error. They say then, that the Apostle writes, Wherefore God also hath highly exalted Him, and given Him a Name which is above every name; that in the Name of Jesus every knee should bow, of things in heaven and things in earth and things under the earth [2024] ;' and David, Wherefore God even Thy God, hath anointed Thee with the oil of gladness above Thy fellows [2025] .' Then they urge, as something acute: If He was exalted and received grace, on a wherefore,' and on a wherefore' He was anointed, He received a reward of His purpose; but having acted from purpose, He is altogether of an alterable nature.' This is what Eusebius [2026] and Arius have dared to say, nay to write; while their partizans do not shrink from conversing about it in full market-place, not seeing how mad an argument they use. For if He received what He had as a reward of His purpose, and would not have had it, unless He had needed it, and had His work to shew for it, then having gained it from virtue and promotion, with reason had He therefore' been called Son and God, without being very Son. For what is from another by nature, is a real offspring, as Isaac was to Abraham, and Joseph to Jacob, and the radiance to the sun; but the so called sons from virtue and grace, have but in place of nature a grace by acquisition, and are something else besides [2027] the gift itself; as the men who have received the Spirit by participation, concerning whom Scripture saith, I begat and exalted children, and they rebelled against Me [2028] .' And of course, since they were not sons by nature, therefore, when they altered, the Spirit was taken away and they were disinherited; and again on their repentance that God who thus at the beginning gave them grace, will receive them, and give light, and call them sons again.
38. But if they say this of the Saviour also, it follows that He is neither very God nor very Son, nor like the Father, nor in any wise has God for a Father of His being according to essence, but of the mere grace given to Him, and for a Creator of His being according to essence, after the similitude of all others. And being such, as they maintain, it will be manifest further that He had not the name Son' from the first, if so be it was the prize of works done and of that very same advance which He made when He became man, and took the form of the servant; but then, when, after becoming obedient unto death,' He was, as the text says, highly exalted,' and received that Name' as a grace, that in the Name of Jesus every knee should bow [2029] .' What then was before this, if then He was exalted, and then began to be worshipped, and then was called Son, when He became man? For He seems Himself not to have promoted the flesh at all, but rather to have been Himself promoted through it, if, according to their perverseness, He was then exalted and called Son, when He became man. What then was before this? One must urge the question on them again, to make it understood what their irreligious doctrine results in [2030] . For if the Lord be God, Son, Word, yet was not all these before He became man, either He was something else beside these, and afterwards became partaker of them for His virtue's sake, as we have said; or they must adopt the alternative (may it return upon their heads!) that He was not before that time, but is wholly man by nature and nothing more. But this is no sentiment of the Church. but of the Samosatene and of the present Jews. Why then, if they think as Jews, are they not circumcised with them too, instead of pretending Christianity, while they are its foes? For if He was not, or was indeed, but afterwards was promoted, how were all things made by Him, or how in Him, were He not perfect, did the Father delight [2031] ? And He, on the other hand, if now promoted, how did He before rejoice in the presence of the Father? And, if He received His worship after dying, how is Abraham seen to worship Him in the tent [2032] , and Moses in the bush? and, as Daniel saw, myriads of myriads, and thousands of thousands were ministering unto Him? And if, as they say, He had His promotion now, how did the Son Himself make mention of that His glory before and above the world, when He said, Glorify Thou Me, O Father, with the glory which I had with Thee before the world was [2033] .' If, as they say, He was then exalted, how did He before that bow the heavens and come down;' and again, The Highest gave His thunder [2034] ?' Therefore, if, even before the world was made, the Son had that glory, and was Lord of glory and the Highest, and descended from heaven, and is ever to be worshipped, it follows that He had not promotion from His descent, but rather Himself promoted the things which needed promotion; and if He descended to effect their promotion, therefore He did not receive in reward the name of the Son and God, but rather He Himself has made us sons of the Father, and deified men by becoming Himself man.