7. Again, how glorious a victory for our faith is that in which Ebion--in other words, Photinus--both wins the day and loses it! He castigates Sabellius for denying that the Son of God is Man, and in his turn has to submit to the reproaches of Arian fanatics for failing to see that this Man is the Son of God. Against Sabellius he calls the Gospels to his aid, with their evidence concerning the Son of Mary; Arius deprives him of this ally by proving that the Gospels make Christ something more than the Son of Mary. Sabellius denies that there is a Son of God; against him Photinus elevates man to the place of Son. Photinus will hear nothing of a Son born before the worlds; against him, Arius denies that the only birth of the Son of God was His human birth. Let them defeat one another to their hearts' content, for every victory which each of them wins is balanced by a defeat. Our present adversaries are ranted in the matter of the Divine nature of the Son; Sabellius in the matter of the Son's revealed existence; Photinus is convicted of ignorance, or else of falsehood, in his denial of the Son's birth before the worlds. Meanwhile the Church, whose faith is based upon the teaching of Evangelists and Apostles, holds fast, against Sabellius, her assertion that the Son exists; against Arius, that He is God by nature; against Photinus, that He created the universe. And she is the more convinced of her faith, in that they cannot combine to contradict it. For Sabellius points to the works of Christ in proof of the Divinity of Him Who wrought them, though he knows not that the Son was their Author. The Arians grant Him the name of Son, though they confess not that the true nature of God dwelt in Him. Photinus maintains His manhood, though in maintaining it he forgets that Christ was born as God before the worlds. Thus, in their several assertions and denials, there are points in which each heresy is in the right in defence or attack; and the result of their conflicts is that the truth of our confession is brought into clearer light.
8. I felt that I must spare a little space to point this out. It has been from no love for amplification, but that it might serve as a warning. First, I wished to expose the vague and confused character of this crowd of heresies, whose mutual feuds turn, as we have seen, to our advantage. Secondly, in my warfare against the blasphemous doctrines of modern heresy; that is, in my task of proclaiming that both God the Father and God the Son are God,--in other words, that Father and Son are One in name, One in nature, One in the kind of Divinity which they possess,--I wished to shield myself from any charge which might be brought against me, either as an advocate of two Gods or of one lonely and isolated Deity. For in God the Father and God the Son, as I have set them forth, no confusion of Persons can be detected; nor in my exposition of Their common nature can any difference between the Godhead of the One and of the Other be discerned. In the preceding book I have sufficiently refuted, by the witness of the Gospels, those who deny the subsistence of God the Son by a true birth from God; my present duty is to shew that He, Who in the truth of His nature is Son of God, is also in the truth of His nature God. But this proof must not degenerate into the fatal profession of a solitary God, or of a second God. It shall manifest God as One yet not alone; but in its care to avoid the error of making Him lonely it shall not fall into the error of denying His unity.
9. Thus we have all these different assurances of the Divinity of our Lord Jesus Christ:--His name, His birth, His nature, His power, His own assertion. As to the name, I conceive that no doubt is possible. It is written, In the beginning was the Word, and the Word was with God, and the Word was God [855] . What reason can there be for suspecting that He is not what His name indicates? And does not this name clearly describe His nature? If a statement be contradicted, it must be for some reason. What reason, I demand, is there in this instance for denying that He is God? The name is given Him, plainly and distinctly, and unqualified by any incongruous addition which might raise a doubt. The Word, we read, which was made flesh, was none other than God. Here is no loophole for any such conjecture as that He has received this name as a favour or taken it upon Himself, so possessing a titular Godhead which is not His by nature.
10. Consider the other recorded instances in which this name was given by favour or assumed. To Moses it was said, I have made thee a god to Pharaoh [856] . Does not this addition, to Pharaoh, account for the title? Did God impart to Moses the Divine nature? Did He not rather make Moses a god in the sight of Pharaoh, who was to be smitten with terror when Moses' serpent swallowed the magic serpents and returned into a rod, when he drove back the venomous flies which he had called forth, when he stayed the hail by the same power wherewith he had summoned it, and made the locusts depart by the same might which had brought them; when in the wonders that he wrought the magicians saw the finger of God? That was the sense in which Moses was appointed to be god to Pharaoh; he was feared and entreated, he chastised and healed. It is one thing to be appointed a god; it is another thing to be God. He was made a god to Pharaoh; he had not that nature and that name wherein God consists. I call to mind another instance of the name being given as a title; that where it is written, I have said, Ye are gods [857] . But this is obviously the granting of a favour. I have said proves that it is no definition, but only a description by One Who chooses to speak thus. A definition gives us knowledge of the object defined; a description depends on the arbitrary will of the speaker. When a speaker is manifestly conferring a title, that title has its origin only in the speaker's words, not in the thing itself. The title is not the name which expresses its nature and kind.
11. But in this case the Word in very truth is God; the essence of the Godhead exists in the Word, and that essence is expressed in the Word's name. For the name Word is inherent in the Son of God as a consequence of His mysterious birth, as are also the names Wisdom and Power. These, together with the substance which is His by a true birth, were called into existence to be the Son of God [858] ; yet, since they are the elements of God's nature, they are still immanent in Him in undiminished extent, although they were born from Him to be His Son. For, as we have said so often, the mystery which we preach is that of a Son Who owes His existence not to division but to birth. He is not a segment cut off, and so incomplete, but an Offspring born, and therefore perfect; for birth involves no diminution of the Begetter, and has the possibility of perfection for the Begotten. And therefore the titles of those substantive properties [859] are applied to God the Only-begotten, for when He came into existence by birth it was they which constituted His perfection; and this although they did not thereby desert the Father, in Whom, by the immutability of His nature, they are eternally present. For instance, the Word is God the Only-begotten, and yet the Unbegotten Father is never without His Word. Not that the nature of the Son is that of a sound which is uttered. He is God from God, subsisting through a true birth; God's own Son, born from the Father, indistinguishable from Him in nature, and therefore inseparable. This is the lesson which His title of the Word is meant to teach us. And in the same way Christ is the Wisdom and the Power of God; not that He is, as He is often regarded [860] , the inward activity of the Father's might or thought, but that His nature, possessing through birth a true substantial existence, is indicated by these names of inward forces. For an object, which has by birth an existence of its own, cannot be regarded as a property; a property is necessarily inherent in some being and can have no independent existence. But it was to save us from concluding that the Son is alien from the Divine nature of His Father that He, the Only-begotten from the eternal God His Father, born as God into a substantial existence of His own, has had Himself revealed to us under these names of properties, of which the Father, out of Whom He came into existence, has suffered no diminution. Thus He, being God, is nothing else than God. For when I hear the words, And the Word was God, they do not merely tell me that the Son was called God; they reveal to my understanding that He is God. In those previous instances, where Moses was called god and others were styled gods, there was the mere addition of a name by way of title. Here a solid essential truth is stated; The Word was God. That was indicates no accidental title, but an eternal reality, a permanent element of His existence, an inherent character of His nature.
12. And now let us see whether the confession of Thomas the Apostle, when he cried, My Lord and My God, corresponds with this assertion of the Evangelist. We see that he speaks of Him, Whom he confesses to be God, as My God. Now Thomas was undoubtedly familiar with those words of the Lord, Hear, O Israel, the Lord thy God is One. How then could the faith of an Apostle become so oblivious of that primary command as to confess Christ as God, when life is conditional upon the confession of the Divine unity? It was because, in the light of the Resurrection, the whole mystery of the faith had become visible to the Apostle. He had often heard such words as, I and the Father are One, and, All things that the Father hath are Mine, and, I in the Father and the Father in Me [861] ; and now he can confess that the name of God expresses the nature of Christ, without peril to the faith. Without breach of loyalty to the One God, the Father, his devotion could now regard the Son of God as God, since he believed that everything contained in the nature of the Son was truly of the same nature with the Father. No longer need he fear that such a confession as his was the proclamation of a second God, a treason against the unity of the Divine nature; for it was not a second God Whom that perfect birth of the Godhead had brought into being. Thus it was with full knowledge of the mystery of the Gospel that Thomas confessed his Lord and his God. It was not a title of honour; it was a confession of nature. He believed that Christ was God in substance and in power. And the Lord, in turn, shews that this act of worship was the expression not of mere reverence, but of faith, when He says, Because thou hast seen, thou hast believed; blessed are they which have not seen, and have believed. For Thomas had seen before he believed. But, you ask, What was it that Thomas believed? That, beyond a doubt, which is expressed in his words, My Lord and my God. No nature but that of God could have risen by its own might from death to life; and it is this fact, that Christ is God, which was confessed by Thomas with the confidence of an assured faith. Shall we, then, dream that His name of God is not a substantial reality, when that name has been proclaimed by a faith based upon certain evidence? Surely a Son devoted to His Father, One Who did not His own will but the will of Him that sent Him, Who sought not His own glory but the glory of Him from Whom He came, would have rejected the adoration involved in such a name as destructive of that unity of God which had been the burden of His teaching. Yet, in fact, He confirms this assertion of the mysterious truth, made by the believing Apostle; He accepts as His own the name which belongs to the nature of the Father. And He teaches that they are blessed who, though they have not seen Him rise from the dead, yet have believed, on the assurance of the Resurrection, that He is God.