Book X. Theological differences are not the result of honest reasoning, but of reasoning distorted, as in the case of the Arians, by preconceived opinions, whose cause is sin and their result hypocrisy (§§ 1-3). Hilary has fallen on the evil times foretold by the Apostle; truth is banished and so is he, yet his sufferings do not affect his joy in the Lord (§ 4). In the preceding books he has stated the exact truth, of which he now gives a summary (§§ 5-8). But the further objection is raised that, while God is impassible, Christ in His Passion suffered fear and pain (§ 9). But He Who taught others not to fear death could not fear it Himself (§ 10). He died of His own free will, knowing that in three days His Body and Spirit would rise again (§§ 11, 12). Nor did He fear bodily tortures, for pain is an affection of the weak human soul, which inhabits our body, and is not felt by the body itself (§§ 13, 14). And, although the Virgin fulfilled entirely the part of a human mother, yet the Begetter was Divine. Christ, when He took the form of a servant, remained still in the form of God, and was born perfect even as the Begetter was perfect, for Mary was not the cause, but only the means, of His human life (§§ 15, 16). St. Paul draws a clear distinction between the First Man, who was earthy, and the Second Man, Who was conceived by the Holy Ghost, and in Whom what is Flesh, in one aspect, is Bread from heaven in another (§§ 17, 18). He is therefore perfect Man as well as perfect God, and did not inherit the flesh or the soul of Adam. His whole human nature is derived from the Holy Ghost, by Whom the Virgin conceived (§§ 19, 20). Again (§ 21) the Arians argue that the Word was in Jesus in the same sense in which the Spirit was in the Prophets, and reproach the Catholics with denying the true humanity of Christ. Hilary replies that just as Christ was the cause of the birth of His own human Body, so He was the Author of His own human Soul: for no soul is transmitted. Thus His human nature is complete; He has taken the form of a servant, but all the while He is in the form of God, i.e. He Who is God and also Man is one Christ, Who was born and died and rose (§ 22). In all this He endured passion but not pain, even as air or water, if pierced by a blow, is unaffected by it. The blow is real, and the Passion was real; but it was not inflicted on our limited humanity but on a human nature which could walk on water and pass through locked doors (§ 23). If it be argued that He wept, hungered, thirsted, Hilary answers that He could wipe away tears and supply needs, and therefore was not subject to them; that though He endured them, as true Man, He was not affected by them. Such sufferings are habitual with men, and He endured them to shew that He had a true Body (§ 24). For such a Body He had, although (since He was not conceived in sin) one free from the defects of our bodies; not sinful flesh, but only the likeness of sinful flesh. For He was the Word made Flesh, and continued to be true God as He had been before (§§ 25, 26). The Lord of glory suffered neither fear nor pain in His Passion, as is shewn by the powers which He exercised on the verge of death (§§ 27, 28). His utterances in the Garden and on the Cross are not evidences of pain or fear, for they may be matched by lofty expressions of calmness and hope (§§ 29-32). Thus no proof of fear or pain or weakness can be drawn from the circumstances of the Passion. Nor was the Cross a shame, for it was His road from humiliation to glory (§ 33), nor the descent to hell a degradation, for all the while He was in heaven. How different the faith of the Thief on the cross to that of the Arian! (§ 34). The argument is summed up in § 35. Next the Agony is considered. Christ does not say that He is sorrowful on account of death, but unto death. It is anxiety on the Apostles' account, lest their faith should fail; a fear which reached to His death, not beyond, for He knew that after His death His glory would revive their faith. This was the fear in which He was comforted by the Angel; for Himself He was fearless, being conscious of His Godhead (§§ 36-43). He was free from pain and fear, for it is the sinful body which transmits these affections to the soul. Yet even human bodies rise sometimes superior to them, e.g. Daniel and other heroes of faith: how much more Christ (§§ 44-46). In the same way we must understand His bearing our suffering and our sin (§ 47), for, as St. Paul says, His Passion was itself a triumph (§ 48). The complaint that He was forsaken by the Father is similarly explained (§ 49). The purpose of the Arian arguments is to displace the truth of Christ as very God and very man in favour of one or other heretical hypothesis, all of which the Church rejects (§§ 50-52). Our reason must recognise its limitations and be content to believe, without understanding, apparently contradictory truths (§§ 53, 54). Christ weeping over Jerusalem and at the grave of Lazarus is equally inexplicable, yet certain (§§ 55, 56). His laying down and taking again His life is accounted for by the two natures inseparably united in one Person (§§ 57-62). After a short summary (§ 63) he returns to the union of two natures, which is the stumbling-block of worldly wisdom (§ 64), and shews it to be the only reasonable explanation of the facts (§§ 65, 66). As St. Paul says, our belief must be according to the Scriptures; the necessity and the rewards of faith (§§ 67-70). The seeming infirmity of Christ was assumed for our instruction and for our salvation.
Book XI. The Faith is one, even as God is One; but the faiths of heretics are many (§§ 1, 2). Hilary has now demonstrated the truth about Christ, so that it cannot be denied; it is attested also by miracles even in his own day (§ 3). The Arians preach another, a created Christ; and in making Christ a creature they proclaim another God, not a Father but a Creator (§ 4). The Son, as the Image, is of one nature with the Father; if He is inferior He is not the Image (§ 5). But the Arians explain the oneness away by arguments from His condescension to our estate (§ 6), and, even after His Resurrection, plead that He confesses His inequality. They argue thus from 1 Cor. xv. 24-28, a passage to which the rest of this book is devoted (§§ 7, 8). But we must recognise the mysteriousness of the truth, accepting the two sides of it, both clearly revealed though we cannot reconcile them (§ 9). They regard only one aspect; Hilary in reply proves once more that Christ is both born from God, and Himself God (§§ 10-12). But at His Incarnation He began to have as Lord the God Who had been His Father eternally (§ 13), and when He said that He was ascending to His God, He spoke as when He calls us His brethren (§§ 14, 15). Thus there are two senses in which God is the Father of Christ; and He Who is Father to Christ the Son is Lord to Christ the Servant (§§ 16, 17). And it was to Him as Servant that the Psalmist said, Thy God hath anointed Thee, the words would have no meaning if addressed to Him as Son (§§ 18, 19). It is through this lower nature that He is our Brother and God our Father, and He the Mediator (§ 20). But it is argued that His subjection at the last and the delivery of the kingdom to the Father is a proof of inequality. The passage must be taken as a whole (§§ 21, 22). There are some truths which it is difficult for man to grasp, and if we misunderstand them we must not be ashamed to confess our error (§§ 23, 24). In this passage the Arians aid their case by changing the order of the prophecy (§§ 25-27). The end means a final and enduring state, not the coming to an end (§ 28), and though He delivers up the kingdom He does not cease to reign (§ 29). His subjection to the Father and the subjection of all things to Him is next considered; in one sense it is figurative language, in another it proves the unity of Father and Son. The subjection of the Son means His partaking in the glory of the Father (§§ 30-36). The Transfiguration shews the glory of Christ's Body; a glory which the faithful shall share (§§ 37, 38). The righteous are His kingdom, which He, as Man, shall deliver to the Father, for By man came also the resurrection of the dead (§ 39). And at last God shall be all in all, humanity in Christ not being discarded, but glorified and received into the Godhead (§ 40). Christ, as well as St. Paul, has foretold this (§§ 41, 42). The Arian misrepresentation of this truth is mere folly (§ 43). Any rational explanation must assume that God's majesty cannot be augmented, even as it cannot be measured (§§ 44, 45), while our reason is limited, and so contrasted with the Divine infinity. God cannot become greater than He was in becoming All in all. Father and Son, after as before, must Each be as He was (§§ 46-48). All was done for us that we might be glorified, being conformed to the likeness of Him Who is the Image of the Father (§ 49).
Book XII. Hilary gives a final explanation of the great Arian text, The Lord created me for a beginning of His ways; the words must not be taken literally. Christ is not created, but Creator (§§ 1-5). If He is a creature, the Father also is a creature, for They are One in nature and in honour (§§ 6, 7). The similar passage, I begat Thee from the womb, is figurative; elsewhere God's Hands and Eyes are spoken of. The sense is that the Son is God from God (§§ 8-10). Nor was Christ made; He is the Son, not the handiwork, of the Father (§§ 11, 12). And His Sonship is immediate, not derivative like ours, or like that of Israel His firstborn. This latter kind of sonship has a definite beginning of existence, and an origin out of nothing (§§ 13-16). The Arian arguments fail to prove that the Sonship of Christ has either of these characters (§§ 17, 18). Truth is to be attained not by self-confident arguing but by faith (§ 19), yet it is not enough for us to avoid their reasonings; we must overthrow them (§ 20). The Son was born from eternity, being the Son of the eternal Father (§ 21). The objection that sonship involves beginning does not hold in His case (§§ 22, 23). The Son has all that the Father has; He has therefore eternity and an unconditioned existence (§ 24). He is from the Eternal, and therefore eternal Himself; from the Eternal, and therefore not from nothing. Reason cannot grasp, and therefore cannot refute, this. We must not assert that there was a time before He was born, a time when He was not (§§ 25-27). We must not argue, from the analogy of our own birth, that the truth is impossible (§ 28), nor that, because of His eternal existence, the Son was not born (§§ 29-32). Again, the Arians deny the eternal Fatherhood of God; He always existed, they say, but was not always the Father. This contradicts Scripture (§§ 33, 34). They argue that Wisdom is said to be the first of God's creatures; but creation, in this sense, is a synonym for generation, and Wisdom was antecedent to creation (§§ 35-38). Wisdom is coeternal with God (§ 39), and shared His eternal purpose of creation (§§ 40, 41). Nor may we believe that Christ was begotten simply in order to perform the creative work, as God's Minister, for Wisdom took part in the design as well as in the execution (§§ 42, 43). And again, Wisdom is spoken of as created, as an indication of Her control over created things (§ 44). The creation to be a beginning of God's ways is a separate event from the eternal generation. It means that Christ, as the Way of Life, under the Old Covenant took the semblance, under the New Covenant the substance, of the creature man, to lead us into the way. The two senses must not be confused (§§ 45-49). Yet mere inaccuracy of speech, without heretical intent, is not unpardonable (§ 50). After a final assertion (§ 51) of faith in Christ as God from God, the eternal Son, Hilary appeals to the Almighty Father, declaring his creed, his consciousness of human infirmity and of the need of faith (§§ 52, 53). The Son is the Only-begotten of God, the Second because He is the Son (§ 54). The Holy Ghost proceeds from the Father and is sent by the Son. He also is no creature, but of one nature with the God Whose mysteries He knows, and ineffable like Him Whose Spirit He is (§ 55). Finally, Hilary prays that, as he was baptized, so he may remain in the faith of Three Persons in One God.