[2982] This Oration alone, and this entirely, treats of texts from the Gospels; hitherto from the Gospel according to St. John, and now chiefly from the first three. Hence they lead Athan. to treat more distinctly of the doctrine of the Incarnation, and to anticipate a refutation of both Nestorius and Eutyches.
[2983] §1, n. 13.
[2984] Matt. xxviii. 18; John v. 22; iii. 35, 36; Matt. xi. 27; John vi. 37; infr. §§35-41.
[2985] John xii. 27, 28.
[2986] Matt. xxvi. 39; John xiii. 21; infr. §§53-58.
[2987] Luke ii. 52; infr. §§50-53.
[2988] Matt. xvi. 13; John xi. 34; Mark vi. 38; infr. §27.
[2989] Matt. xxvii. 46; John xii. 28; xvii. 5; Matt. xxvi. 41; Mark xiii. 32; infr. §§42-50.
[2990] dianoian, ii. 44, a. 53, c.; iv. 17, d. &c.
[2991] De Decr. 1; Or. i. 4.
[2992] John vi. 42; viii. 58.
[2993] epakouousin. Montfaucon (Onomasticon in t. 2 fin.) so interprets this word. vid. Apol. contr. Ar. 88. note 7.
[2994] Or. i. 38.
[2995] Apol. Fug. 27, n. 10.
[2996] De Decr. 2, n. 9, c. Sab. Greg. 6 fin.
[2997] Cf. de Decr. 25, n. 4. The peculiarity of the Catholic doctrine, as contrasted with the heresies on the subject of the Trinity, is that it professes a mystery. It involves, not merely a contradiction in the terms used, which would be little, for we might solve it by assigning different senses to the same word, or by adding some limitation (e.g. if it were said that Satan was an Angel and not an Angel, or man was mortal and immortal), but an incongruity in the ideas which it introduces. To say that the Father is wholly and absolutely the one infinitely-simple God, and then that the Son is also, and yet that the Father is eternally distinct from the Son, is to propose ideas which we cannot harmonize together; and our reason is reconciled to this state of the case only by the consideration (though fully by means of it) that no idea of ours can embrace the simple truth, so that we are obliged to separate it into portions, and view it in aspects, and adumbrate it under many ideas, if we are to make any approximation towards it at all; as in mathematics we approximate to a circle by means of a polygon, great as is the dissimilarity between the two figures. [Cf. Prolegg. ch. ii. §3 (2) b.]
[2998] ouch haplos a& 188;dios, i.e. aidios is not one of our Lord's highest titles, for things have it which the Son Himself has created, and whom of course He precedes. Instead of two aidia then, as the Arians say, there are many aidia; and our Lord's high title is not this, but that He is the Son,' and thereby eternal in the Father's eternity,' or there was not ever when He was not, and Image' and Radiance.' The same line of thought is implied throughout his proof of our Lord's eternity in Orat. i. ch. 4 6. This is worth remarking, as constituting a special distinction between ancient and modern Scripture proofs of the doctrine, and as coinciding with what was said supr. Or. ii. 1, n. 13, 44, n. 1. His mode of proof is still more brought out by what he proceeds to say about the skopos, or general bearing or drift of the Christian faith, and its availableness as a kanon or rule of interpretation.
[2999] Ps. xxiv. 7.
[3000] Cf. 26, n. 9.
[3001] skopos, vid. 58. fin.
[3002] Rom. ix. 32.
[3003] Or. i. 28, n. 5.
[3004] theotokou. vid. supr. 14, n. 3. Vid. S. Cyril's quotations in his de Recta Fide, p. 49, &c.; and Cyril himself, Adv. Nest. i. p. 18. Procl. Hom. i. p. 60. Theodor. ap. Conc. Eph. (p. 1529. Labbe.) Cassian. Incarn. iv. 2. Hil. Trin. ii. 25. Ambros. Virgin. i. n. 47. Chrysost. ap. Cassian. Incarn. vii. 30. Jerom. in Ezek. 44 init. Capreolus of Carthage, ap. Sirm. Opp. t. i. p. 216. August. Serm. 291, 6. Hippolytus, ap. Theod. Eran. i. p. 55, &c. Ignatius, Ep. ad Eph. 7.
[3005] John v. 39.
[3006] Ib. i. 1-3.
[3007] v. 14.
[3008] Phil. ii. 6-8.
[3009] Cf. 26, n. 9.
[3010] Gen. i. 3, 6, 26; de Syn. 28 (14).
[3011] Matt. i. 23.
[3012] John i. 14.
[3013] touto chromenos organo infr.42. and organon pros ten energeian kai ten eklampsin tes theotetos. 53. This was a word much used afterwards by the Apollinarians, who looked on our Lord's manhood as merely a manifestation of God. vid. Or. ii. 8, n. 3. vid. schema organikon in Apoll. i. 2, 15. vid. a parallel in Euseb. Laud. Const. p. 536. However, it is used freely by Athan. e.g. infr. 35, 53. Incarn. 8, 9, 41, 43, 44. This use of organon must not be confused with its heretical application to our Lord's Divine Nature, vid. Basil de Sp. S. n. 19 fin. of which de Syn. 27 (3). It may be added that phanerosis is a Nestorian as well as Eutychian idea; Facund. Tr. Cap. ix. 2, 3. and the Syrian use of parsopa Asseman. B. O. t. 4. p. 219. Thus both parties really denied the Atonement. vid. supr. Or. i. 60, n. 5; ii. 8, n. 4.
[3014] Ad Epict. 11, ad Max. 2.
[3015] 1 Cor. i. 24.
[3016] Infr. iv. 33 init.
[3017] Joel ii. 28; Bel and Dr. 5.
[3018] Or. i. 39, n. 4.
[3019] Gal. iv. 4; 1 Pet. iv. 1.
[3020] kata to boulema. vid. Orat. i. 63. infr. §63, notes. Cf. supr. ii. 31, n. 7, for passages in which Ps. xxxiii. 9. is taken to shew the unity of Father and Son from the instantaneousness of the accomplishment upon the willing, as well as the Son's existence before creation. Hence the Son not only works kata to boulema, but is the boule of the Father. ibid. note 8. For the contrary Arian view, even when it is highest, vid Euseb. Eccl. Theol. iii. 3. quoted ii. 64, n. 5. In that passage the Father's neumata are spoken of, a word common with the Arians. Euseb. ibid. p. 75, a. de Laud. Const. p. 528, Eunom. Apol. 20 fin. The word is used of the Son's command given to the creation, in Athan. contr. Gent. e.g. 42, 44, 46. S. Cyril. Hier. frequently as the Arians, uses it of the Father. Catech. x. 5, xi. passim, xv. 25, &c. The difference between the orthodox and Arian views on this point is clearly drawn out by S. Basil contr. Eunom. i. 21.
[3021] Col. ii. 9.
[3022] touto chromenos organo infr.42. and organon pros ten energeian kai ten eklampsin tes theotetos. 53. This was a word much used afterwards by the Apollinarians, who looked on our Lord's manhood as merely a manifestation of God. vid. Or. ii. 8, n. 3. vid. schema organikon in Apoll. i. 2, 15. vid. a parallel in Euseb. Laud. Const. p. 536. However, it is used freely by Athan. e.g. infr. 35, 53. Incarn. 8, 9, 41, 43, 44. This use of organon must not be confused with its heretical application to our Lord's Divine Nature, vid. Basil de Sp. S. n. 19 fin. of which de Syn. 27 (3). It may be added that phanerosis is a Nestorian as well as Eutychian idea; Facund. Tr. Cap. ix. 2, 3. and the Syrian use of parsopa Asseman. B. O. t. 4. p. 219. Thus both parties really denied the Atonement. vid. supr. Or. i. 60, n. 5; ii. 8, n. 4.
[3023] Orat. iv. 6. and fragm. ex Euthym. p. 1275. ed. Ben. This interchange [of language] is called theologically the antidosis or communicatio idiomaton. Nyssen. in Apoll. t. 2. pp. 697, 8. Leon. Ep. 28, 51. Ambros. de fid. ii. 58. Nyssen. de Beat. p. 767. Cassian. Incarn. vi. 22. Aug. contr. Serm. Ar. c. 8 init. Plain and easy as such statements seem, they are of the utmost importance in the Nestorian and Eutychian controversies.
[3024] theou en soma. also ad Adelph. 3. ad Max. 2. and so ten ptocheusasan phusin theou holen genomenen. c. Apoll. ii. 11. to pathos tou logou. ibid. 16, c. sarx tou logou. infr. 34. soma sophias infr.53. also Or. ii. 10, n. 7. pathos Christou tou theou mou. Ignat. Rom. 6. ho theos peponthen. Melit. ap. Anast. Hodeg. 12. Dei passiones. Tertull. de Carn. Christ. 5. Dei interemptores. ibid. caro Deitatis. Leon. Serm. 65 fin. Deus mortuus et sepultus. Vigil. c. Eut. ii. p. 502. vid. supr. Or. i. 45, n. 3. Yet Athan. objects to the phrase, God suffered in the flesh,' i.e. as used by the Apollinarians. vid. contr. Apoll. ii. 13 fin. [Cf. Harnack, Dogmg. ed. 1. vol. i. pp. 131, 628. notes.]
[3025] Is. liii. 4.
[3026] ouden eblapteto. (1 Pet. ii. 24.) Cf. de Incarn. 17, 54, 34; Euseb. de Laud. Const. p. 536. and 538. also Dem. Evang. vii. p. 348. Vigil. contr. Eutych. ii. p. 503. (B. P. ed. 1624.) Anast. Hodeg. c. 12. p. 220 (ed. 1606.) also p. 222. Vid also the beautiful passage in Pseudo-Basil: Hom. in Sanct. Christ. Gen. (t. 2. p. 596. ed. Ben.) also Rufin. in Symb. 12. Cyril. Quod unus est Christus. p. 776. Damasc. F. O. iii. 6 fin. August. Serm. 7. p. 26 init. ed. 1842. Suppl. 1.
[3027] pathon, vid. §33, n. 2.
[3028] Orat. i. 51.
[3029] John x. 37, 38. vid. Incarn. 18. Cf. Leo, Serm. 54, 2. Suscepit nos in suam proprietatem illa natura, quæ nec nostris sua, nec suis nostra consumeret, &c.' Serm. 72, p. 286, vid. also Ep. 165, 6. Serm. 30, 5. Cyril Cat. iv. 9. Amphiloch. ap. Theod. Eran. i. p. 66. also pp. 30, 87, 8. ed. 1614.
[3030] Cf. Leo's Tome (Ep. 28.) 4. When He touched the leper, it was the man that was seen; but something beyond man, when He cleansed him, &c.' Ambros. Epist. i. 46, n. 7. Hil. Trin. x. 23 fin. vid. infr. 56 note, and S. Leo's extracts in his Ep. 165. Chrysol. Serm. 34 and 35. Paul. ap. Conc. Eph. (p. 1620. Labbe.) These are instances of what is theologically called the theandrike energeia [a condemned formula], i.e. the union of the energies of both Natures in one act.
[3031] me phantasi& 139; all' alethos. vid. Incarn. 18, d. ad Epict. 7, c. The passage is quoted by S. Cyril. Apol. adv. Orient p. 194.
[3032] ouk allou, alla tou kuriou; and so ouk heterou tinos, Incarn. 18; also Orat. i. 45. supr. p. 244. and Orat. iv. 35. Cyril Thes. p. 197. and Anathem. 11. who defends the phrase against the Orientals.
[3033] Cf. Procl. ad Armen. p. 615, ed. 1630.
[3034] koinon opposed to idion. vid. infr. §51, Cyril Epp. p. 23, e. communem, Ambros. de Fid. i. 94.
[3035] Or. i. 5 n. 5, ii. 56 n. 5, 68, n. 1, infr. note 6.
[3036] Vid. Jer. i. 5. And so S. Jerome, S. Leo, &c., as mentioned in Corn. a Lap. in loc. S. Jerome implies a similar gift in the case of Asella, ad Marcell. (Ep. xxiv. 2.) And so S. John Baptist, Maldon. in Luc. i. 16. It is remarkable that no ancient writer (unless indeed we except S. Austin), [Patrol. Lat. xlvii. 1144?] refers to the instance of S. Mary;--perhaps from the circumstance of its not being mentioned in Scripture.
[3037] theotokou. For instances of this word vid. Alexandr. Ep. ad Alex. ap. Theodor. H. E. i. 4. p. 745. (al. 20). Athan. (supra); Cyril. Cat. x. 19. Julian Imper. ap. Cyril c. Jul. viii. p. 262. Amphiloch. Orat. 4. p. 41. (if Amphil.) ed. 1644. Nyssen. Ep. ad Eustath. p. 1093. Chrysost. apud. Suicer Symb. p. 240. Greg. Naz. Orat. 29, 4 Ep. 181. p. 85. ed. Ben. Antiochus and Ammon. ap. Cyril. de Recta Fid. pp. 49, 50. Pseudo-Dion. contr. Samos. 5. Pseudo-Basil. Hom. t. 2. p. 600 ed. Ben.
[3038] Rom. v. 14.
[3039] idiopoioumenou. vid. also [Incar. 8.] infr. §38. ad Epict. 6, e. fragm. ex Euthym. (t. i. p. 1275. ed. Ben.) Cyril. in Joann. p. 151, a. For idion, which occurs so frequently here, vid. Cyril. Anathem. 11. And oikeiotai. contr. Apoll. ii. 16, e. Cyril. Schol. de Incarn. p. 782, d. Concil. Eph. pp. 1644, d. 1697, b. (Hard.) Damasc. F. O. iii. 3. p. 208. ed. Ven. Vid. Petav. de Incarn. iv. 15.
[3040] Vid. Or. i. §§45, 46, ii. 65, note. Vid. also iv. 33. Incarn. c. Arian. 12. contr. Apoll. i. 17. ii. 6. Since God the Word willed to annul the passions, whose end is death, and His deathless nature was not capable of them...He is made flesh of the Virgin, in the way He knoweth, &c.' Procl. ad Armen. p. 616. also Leo. Serm. 22. pp. 69. 71. Serm. 26. p. 88. Nyssen contr. Apoll. t. 2 p. 696. Cyril. Epp. p. 138, 9. in Joan. p. 95. Chrysol. Serm. 148.
[3041] ii. 69, n. 3, &c.
[3042] theotokou. supr. 14, n. 3. For mater Dei' vid. before S. Leo, Ambros. de Virg. ii. 7. Cassian. Incarn. ii. 5. vii. 25. Vincent. Lir. Commonit. 21. It is obvious that theotokos, though framed as a test against Nestorians, was equally effective against Apollinarians [?] and Eutychians, who denied that our Lord had taken human flesh at all, as is observed by Facundus Def. Trium. Cap. i. 4. Cf. Cyril. Epp. pp. 106, 7. Yet these sects, as the Arians, maintained the term. vid. supr. Or. ii. 8, n. 5.