50. What is there to wonder at, what to disbelieve, if the Lord who gives the Spirit, is here said Himself to be anointed with the Spirit, at a time when, necessity requiring it, He did not refuse in respect of His manhood to call Himself inferior to the Spirit? For the Jews saying that He cast out devils in Beelzebub, He answered and said to them, for the exposure of their blasphemy, But if I through the Spirit of God cast out demons [2110] .' Behold, the Giver of the Spirit here says that He cast out demons in the Spirit; but this is not said, except because of His flesh. For since man's nature is not equal of itself to casting out demons, but only in power of the Spirit, therefore as man He said, But if I through the Spirit of God cast out demons.' Of course too He signified that the blasphemy offered to the Holy Ghost is greater than that against His humanity, when He said, Whosoever shall speak a word against the Son of man, it shall be forgiven him;' such as were those who said, Is not this the carpenter's son [2111] ?' but they who blaspheme against the Holy Ghost, and ascribe the deeds of the Word to the devil, shall have inevitable punishment [2112] . This is what the Lord spoke to the Jews, as man; but to the disciples shewing His Godhead and His majesty, and intimating that He was not inferior but equal to the Spirit, He gave the Spirit and said, Receive ye the Holy Ghost,' and I send Him,' and He shall glorify Me,' and Whatsoever He heareth, that He shall speak [2113] .' As then in this place the Lord Himself, the Giver of the Spirit, does not refuse to say that through the Spirit He casts out demons, as man; in like manner He the same, the Giver of the Spirit, refused not to say, The Spirit of the Lord is upon Me, because He hath anointed Me [2114] ,' in respect of His having become flesh, as John hath said; that it might be shewn in both these particulars, that we are they who need the Spirit's grace in our sanctification, and again who are unable to cast out demons without the Spirit's power. Through whom then and from whom behoved it that the Spirit should be given but through the Son, whose also the Spirit is? and when were we enabled to receive It, except when the Word became man? and, as the passage of the Apostle shews, that we had not been redeemed and highly exalted, had not He who exists in form of God taken a servant's form, so David also shews, that no otherwise should we have partaken the Spirit and been sanctified, but that the Giver of the Spirit, the Word Himself, hast spoken of Himself as anointed with the Spirit for us. And therefore have we securely received it, He being said to be anointed in the flesh; for the flesh being first sanctified in Him [2115] , and He being said, as man, to have received for its sake, we have the sequel of the Spirit grace, receiving out of His fulness [2116] .'
51. Nor do the words, Thou hast loved righteousness and hated iniquity,' which are added in the Psalm, show, as again you suppose, that the Nature of the Word is alterable, but rather by their very force signify His unalterableness. For since of things originate the nature is alterable, and the one portion had transgressed and the other disobeyed, as has been said, and it is not certain how they will act, but it often happens that he who is now good afterwards alters and becomes different, so that one who was but now righteous, soon is found unrighteous, wherefore there was here also need of one unalterable, that men might have the immutability of the righteousness of the Word as an image and type for virtue [2117] . And this thought commends itself strongly to the right-minded. For since the first man Adam altered, and through sin death came into the world, therefore it became the second Adam to be unalterable; that, should the Serpent again assault, even the Serpent's deceit might be baffled, and, the Lord being unalterable and unchangeable, the Serpent might become powerless in his assault against all. For as when Adam had transgressed, his sin reached unto all men, so, when the Lord had become man and had overthrown the Serpent, that so great strength of His is to extend through all men, so that each of us may say, For we are not ignorant of his devices. [2118] ' Good reason then that the Lord, who ever is in nature unalterable, loving righteousness and hating iniquity, should be anointed and Himself sent, that, He, being and remaining the same [2119] , by taking this alterable flesh, might condemn sin in it [2120] ,' and might secure its freedom, and its ability [2121] henceforth to fulfil the righteousness of the law' in itself, so as to be able to say, But we are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in us [2122] .'
52. Vainly then, here again, O Arians, have ye made this conjecture, and vainly alleged the words of Scripture; for God's Word is unalterable, and is ever in one state, not as it may happen [2123] , but as the Father is; since how is He like the Father, unless He be thus? or how is all that is the Father's the Son's also, if He has not the unalterableness and unchangeableness of the Father [2124] ? Not as being subject to laws [2125] , and biassed to one side, does He love the one and hate the other, lest, if from fear of falling away He chooses the one, we admit that He is alterable otherwise also; but, as being God and the Father's Word, He is a just judge and lover of virtue, or rather its dispenser. Therefore being just and holy by nature, on this account He is said to love righteousness and to hate iniquity; as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. And divine Scripture says the same of the Father; The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity [2126] ,' and The Lord loveth the gates of Sion, more than all the dwellings of Jacob [2127] ;' and, Jacob have I loved, but Esau have I hated [2128] ;' and in Isaiah there is the voice of God again saying, I the Lord love righteousness, and hate robbery of unrighteousness [2129] .' Let them then expound those former words as these latter; for the former also are written of the Image of God: else, misinterpreting these as those, they will conceive that the Father too is alterable. But since the very hearing others say this is not without peril, we do well to think that God is said to love righteousness and to hate robbery of unrighteousness, not as if biassed to one side, and capable of the contrary, so as to select the latter and not choose the former, for this belongs to things originated, but that, as a judge, He loves and takes to Him the righteous and withdraws from the bad. It follows then to think the same concerning the Image of God also, that He loves and hates no otherwise than thus. For such must be the nature of the Image as is Its Father, though the Arians in their blindness fail to see either that image or any other truth of the divine oracles. For being forced from the conceptions or rather misconceptions [2130] of their own hearts, they fall back upon passages of divine Scripture, and here too from want of understanding, according to their wont, they discern not their meaning; but laying down their own irreligion as a sort of canon of interpretation [2131] , they wrest the whole of the divine oracles into accordance with it. And so on the bare mention of such doctrine, they deserve nothing but the reply, Ye do err, not knowing the Scriptures nor the power of God [2132] ;' and if they persist in it, they must be put to silence, by the words, Render to' man the things that are' man's, and to God the things that are' God's [2133] .
[2080] Ps. xlv. 7, 8.
[2081] p. 156, note 4.
[2082] It is here said that all things originate' partake the Son and are sanctified' by the Spirit. How a gennesis or adoption through the Son is necessary for every creature in order to its consistence, life, or preservation, has been explained, p. 162, note 3. Sometimes the Son was considered as the special Principle of reason, as by Origen, ap. Athan. Serap. iv. 9. vid. himself. de Incarn. 11. These offices of the Son and the Spirit are contrasted by S. Basil, in his de Sp. S. ton prostattonta kurion, ton demiourgounta logon, to stereoun pneuma, &c. c. 16. n. 38.
[2083] John xvii. 18, 19, vid. Cyril, Thesaur. 20.
[2084] 1 Cor. iii. 16.
[2085] Pusey on Baptism, 2nd Ed. pp. 275-293.
[2086] Isai. lxi. 1.
[2087] Acts x. 38.
[2088] John xvi. 14, 7; xx. 22.
[2089] 1 John ii. 20; Eph. i. 13.
[2090] Elsewhere Athan. says that our Lord's Godhead was the immediate anointing or chrism of the manhood He assumed, in Apollin. ii. 3, Orat. iv. §36. vid. Origen. Periarch. ii. 6. n. 4. And S. Greg. Naz. still more expressly, and from the same text as Athan. Orat. x. fin. Again, This [the Godhead] is the anointing of the manhood, not sanctifying by an energy as the other Christs [anointed] but by a presence of Him whole who anointed, holou tou chriontos; whence it came to pass that what anointed was called man and what was anointed was made God.' Orat. xxx. 20. Damasc. F. O. iii. 3. Dei Filius, sicut pluvia in vellus, toto divinitatis unguento nostram se fudit in carnem. Chrysolog. Serm. 60. It is more common, however, to consider that the anointing was the descent of the Spirit, as Athan. says at the beginning of this section, according to Luke iv. 18; Acts x. 38.
[2091] Ps. xlv. 8. Our Lord's manhood is spoken of as a garment; more distinctly afterwards, As Aaron was himself, and did not change on putting round him the high priest's garment, but remaining the same, was but clothed,' &c, Orat. ii. 8. On the Apollinarian abuse of the idea, vid. note in loc.
[2092] John xix. 39; Luke xxiv. 1.
[2093] p. 159, note 8.
[2094] Isai. xl. 8. logos but rhema. LXX.
[2095] §39, note 4.
[2096] Ps. li. 11.
[2097] John xv. 26.
[2098] Heb. xiii. 8.
[2099] The word origin, arche, implies the doctrine, more fully brought out in other passages of the Fathers, that our Lord has deigned to become an instrumental cause, as it may be called, of the life of each individual Christian. For at first sight it may be objected to the whole course of Athan.'s argument thus;--What connection is there between the sanctification of Christ's manhood and ours? how does it prove that human nature is sanctified because a particular specimen of it was sanctified in Him? S. Chrysostom explains, Hom. in Matt. lxxxii. 5. And just before, It sufficed not for Him to be made man, to be scourged, to be sacrificed; but He assimilates us to Him (anaphurei heauton hemin), nor merely by faith, but really, has He made us His body.' Again, That we are commingled (anakerasthomen) into that flesh, not merely through love, but really, is brought about by means of that food which He has bestowed upon us.' Hom. in Joann. 46. 3. And so S. Cyril writes against Nestorius: Since we have proved that Christ is the Vine, and we branches as adhering to a communion with Him, not spiritual merely but bodily, why clamours he against us thus bootlessly, saying that, since we adhere to Him, not in a bodily way, but rather by faith and the affection of love according to the Law, therefore He has called, not His own flesh the vine, but rather the Godhead?' in Joann. lib. 10. Cap. 2. pp. 863, 4. And Nyssen, Orat. Catech. 37. Decoctâ quasi per ollam carnis nostræ cruditate, sanctificavit in æternum nobis cibum carnem suam. Paulin. Ep. 23. Of course in such statements nothing material is implied; Hooker says, The mixture of His bodily substance with ours is a thing which the ancient Fathers disclaim. Yet the mixture of His flesh with ours they speak of, to signify what our very bodies through mystical conjunction receive from that vital efficacy which we know to be in His, and from bodily mixtures they borrow divers similitudes rather to declare the truth than the manner of coherence between His sacred and the sanctified bodies of saints.' Eccl. Pol. v. 56. §10. But without some explanation of this nature, language such as S. Athanasius's in the text seems a mere matter of words. vid. infr. §50 fin.