(11.) What has been already said ought to shame those persons who are fighting against the very truth; however, if, because it is written, become better,' they refuse to understand become,' as used of the Son, as has been and is [2202] ;' or again as referring to the better covenant having come to be [2203] , as we have said, but consider from this expression that the Word is called originate, let them hear the same again in a concise form, since they have forgotten what has been said.
62. If the Son be in the number of the Angels, then let the word become' apply to Him as to them, and let Him not differ at all from them in nature; but be they either sons with Him, or be He an Angel with them; sit they one and all together on the right hand of the Father, or be the Son standing with them all as a ministering Spirit, sent forth to minister Himself as they are. But if on the other hand Paul distinguishes the Son from things originate, saying, To which of the Angels said He at any time, Thou art My Son?' and the one frames heaven and earth, but they are made by Him; and He sitteth with the Father, but they stand by ministering, who does not see that he has not used the word become' of the essence of the Word, but of the ministration come through Him? For as, being the Word,' He became flesh,' so when become man, He became by so much better in His ministry, than the ministry which came by the Angels, as Son excels servants and Framer things framed. Let them cease therefore to take the word become' of the substance of the Son, for He is not one of originated things; and let them acknowledge that it is indicative of His ministry and the Economy which came to pass.
(12.) But how He became better in His ministry, being better in nature than things originate, appears from what has been said before, which, I consider, is sufficient in itself to put them to shame. But if they carry on the contest, it will be proper upon their rash daring to close with them, and to oppose to them those similar expressions which are used concerning the Father Himself. This may serve to shame them to refrain their tongue from evil, or may teach them the depth of their folly. Now it is written, Become my strong rock and house of defence, that Thou mayest save me [2204] .' And again, The Lord became a defence for the oppressed [2205] ,' and the like which are found in divine Scripture. If then they apply these passages to the Son, which perhaps is nearest to the truth, then let them acknowledge that the sacred writers ask Him, as not being originate, to become to them a strong rock and house of defence;' and for the future let them understand become,' and He made,' and He created,' of His incarnate presence. For then did He become a strong rock and house of defence,' when He bore our sins in His own body upon the tree, and said, Come unto Me, all ye that labour and are heavy laden, and I will give you rest [2206] .'
63. But if they refer these passages to the Father, will they, when it is here also written, Become' and He became,' venture so far as to affirm that God is originate? Yea, they will dare, as they thus argue concerning His Word; for the course of their argument carries them on to conjecture the same things concerning the Father, as they devise concerning His Word. But far be such a notion ever from the thoughts of all the faithful! for neither is the Son in the number of things originated, nor do the words of Scripture in question, Become,' and He became,' denote beginning of being, but that succour which was given to the needy. For God is always, and one and the same; but men have come to be afterwards through the Word, when the Father Himself willed it; and God is invisible and inaccessible to originated things, and especially to men upon earth. When then men in infirmity invoke Him, when in persecution they ask help, when under injuries they pray, then the Invisible, being a lover of man, shines forth upon them with His beneficence, which He exercises through and in His proper Word. And forthwith the divine manifestation is made to every one according to his need, and is made to the weak health, and to the persecuted a refuge' and house of defence;' and to the injured He says, While thou speakest I will say, Here I am [2207] .' Whatever defence then comes to each through the Son, that each says that God has come to be to himself, since succour comes from God Himself through the Word. Moreover the usage of men recognises this, and every one will confess its propriety. Often succour comes from man to man; one has undertaken toil for the injured, as Abraham for Lot; and another has opened his home to the persecuted, as Obadiah to the sons of the prophets; and another has entertained a stranger, as Lot the Angels; and another has supplied the needy, as Job those who begged of him. And then, should one and the other of these benefited persons say, Such a one became an assistance to me,' and another and to me a refuge,' and to another a supply,' yet in so saying would not be speaking of the original becoming or of the essence of their benefactors, but of the beneficence coming to themselves from them; so also when the saints say concerning God, He became' and become Thou,' they do not denote any original becoming, for God is without beginning and unoriginate, but the salvation which is made to be unto men from Him.
64. This being so understood, it is parallel also respecting the Son, that whatever, and however often, is said, such as, He became' and become,' should ever have the same sense: so that as, when we hear the words in question, become better than the Angels' and He became,' we should not conceive any original becoming of the Word, nor in any way fancy from such terms that He is originate; but should understand Paul's words of His ministry and Economy when He became man. For when the Word became flesh and dwelt among us [2208] ' and came to minister and to grant salvation to all, then He became to us salvation, and became life, and became propitiation; then His economy in our behalf became much better than the Angels, and He became the Way and became the Resurrection. And as the words Become my strong rock' do not denote that the essence of God Himself became, but His lovingkindness, as has been said, so also here the having become better than the Angels,' and, He became,' and, by so much is Jesus become a better surety,' do not signify that the essence of the Word is originate (perish the thought!), but the beneficence which towards us came to be through His becoming Man; unthankful though the heretics be, and obstinate in behalf of their irreligion.
[2134] Prov. viii. 22. vid. Orat. ii. §§19-72.
[2135] Heb. i. 4; iii. 1.
[2136] Vid. Orat. ii. §§2-11.
[2137] Acts ii. 36. vid. Orat. ii. §§11-18.
[2138] 1 Cor. ii. 8.
[2139] Zech. ii. 10; vid. 1 Kings viii. 27; Bar. iii. 37
[2140] Vid. the same contrast, de Syn. §33; supr. §8; Orat. iv. §23.
[2141] §8, note 6.
[2142] De Decr. 14, note 2.
[2143] Acts viii. 34.
[2144] Matt. xxiv. 3.
[2145] Vid. 1 Thess. iv. 13; 2 Thess. ii. 1, &c.
[2146] 2 Tim. ii. 17, 18; 1 Tim. i. 20.
[2147] Is. vii. 14; Matt. i. 23.
[2148] Deut. xviii. 15.
[2149] Is. liii. 7.
[2150] The more common evasion on the part of the Jews was to interpret the prophecy of their own sufferings in captivity. It was an idea of Grotius that the prophecy received a first fulfilment in Jeremiah. vid. Justin Tryph. 72 et al., Iren. Hær. iv. 33. Tertull. in Jud. 9, Cyprian. Testim. in Jud. ii. 13, Euseb. Dem. iii. 2, &c. [cf. Driver and Neubauer Jewish commentaries on Is. lii. and Is. liii. and Introduction to English Translation of these pp. xxxvii. sq.]
[2151] Heb. i. 1, 2.
[2152] Ib. 3, 4.
[2153] Ps. lxxxiv. 10.
[2154] Prov. viii. 10, 11.
[2155] Is. lvi. 4, 5.
[2156] There is apparently much confusion in the arrangement of the paragraphs that follow; though the appearance may perhaps arise from Athan.'s incorporating some passage from a former work into his text, cf. note on §32. It is easy to suggest alterations, but not anything satisfactory. The same ideas are scattered about. Thus sunkritikos occurs in (3) and (5). The Son's seat on the right, and Angels in ministry, (3) fin. (10) (11). Become' interpreted as is originated and is,' (4) and (11). The explanation of become,' (4) (9) (11) (14). The Word's epidemia is introduced in (7) and (8) parousia being the more common word; epidemia occurs Orat. ii. §67 init. Serap. i. 9. Vid. however, §61, notes. If a change must be suggested, it would be to transfer (4) after (8) and (10) after (3).
[2157] apolelumenos. vid. also Orat. ii. 54. 62. iii. 22. Basil. contr. Eunom. i. p. 244. Cyril. Thesaur. 25, p. 236. dialelumenos. Orat. iv. 1.
[2158] [The note, referred to above, p. 169, in which Newman defends the treatment of geneton and genneton as synonymous, while yet admitting that they are expressly distinguished by Ath. in the text, is omitted for lack of space.]
[2159] John i. 3.
[2160] Ps. civ. 24.
[2161] Job i. 2.
[2162] Gen. xxi. 5.
[2163] Cf. Deut. xxi. 15.
[2164] These tenets and similar ones were common to many branches of the Gnostics, who paid worship to the Angels, or ascribed to them the creation; the doctrine of their consubstantiality with our Lord arose from their belief in emanation. S. Athanasius here uses the word homogenes, not homoousios which was usual with them (vid. Bull. D. F. N. ii. 1, §2) as with the Manichees after them, Beausobre, Manich. iii. 8.
[2165] Ps. lxxxix. 7.
[2166] Ib. lxxxvi. 8.
[2167] Orat. ii. §20.
[2168] Heb. i. 10.
[2169] De Syn. 45, note 9.
[2170] Heb. i. 7.
[2171] §29, note 10.
[2172] De Decr. 19, note 3.
[2173] Here again is a remarkable avoidance of the word homoousion. He says that the Son is heterogenes kai heteroousios ton geneton, kai tes tou patros ousias idios kai homophues. vid. §§20, 21, notes.
[2174] John xiv. 28.
[2175] Athan. otherwise explains this text, Incarn. contr. Arian. 4. if it be his. This text is thus taken by Basil. contr. Eun. iv. p. 289. Naz. Orat. 30. 7, &c. &c.
[2176] §§60. 62. 64. ii. §18.
[2177] He also applies this text to our Lord's economy and ministry de Sent. D. 11. in Apoll. ii. 15.
[2178] Heb. ii. 1-3.
[2179] Part of this chapter, as for instance (7) (8) is much more finished in point of style than the general course of his Orations. It may be indeed only the natural consequence of his warming with his subject, but this beautiful passage looks very much like an insertion. Some words of it are found in Sent. D. 11. written few years sooner [cf. supr. 33, note 2.]
[2180] Heb. vii. 19.
[2181] Rom. v. 14.
[2182] 2 Tim. i. 10.
[2183] 1 Cor. xv. 22.
[2184] Is. xi. 9; vid. Ps. lxxvi. 1, and xix. 4.
[2185] Matt. xxviii. 19.
[2186] John vi. 45; Is. liv. 13.
[2187] Heb. vii. 22; viii. 6; vii. 19; ix. 23
[2188] John i. 14.
[2189] §45, note.
[2190] Rom. viii. 3.
[2191] John iii. 17.
[2192] Vid. Incarn. passim. Theod. Eranist. iii. pp. 196-198, &c. &c. It was the tendency of all the heresies concerning the Person of Christ to explain away or deny the Atonement. The Arians, after the Platonists, insisted on the pre-existing Priesthood, as if the incarnation and crucifixion were not of its essence. The Apollinarians resolved the Incarnation into a manifestation, Theod. Eran. i. The Nestorians denied the Atonement, Procl. ad Armen. p. 615. And the Eutychians, Leont. Ep. 28, 5.
[2193] John i. 17.
[2194] De Syn. 45, note 1.
[2195] Cf. August. de Fid. et Symb. 14. Does this passage of Athan.'s shew that the Anthropomorphites were stirring in Egypt already?
[2196] dexion
[2197] John xvi. 15.
[2198] Ps. xvi. 8.
[2199] Heb. i. 6.
[2200] Vid. John xvii. 3; Mark x. 45.
[2201] John xiv. 10, 9.
[2202] Of His divine nature, (4) (8).
[2203] Of His human nature, and (10).
[2204] Ps. xxx. 3.
[2205] Ib. ix. 9.
[2206] Matt. xi. 28.
[2207] Is. lviii. 9.
[2208] John i. 14.
Excursus B. On §22 (Note 3).
On the Meaning of the Formula prin gennethenai ouk en, in the Nicene Anathema.