15.
But if on the other hand, while they acknowledge with us the name of ‘Son,’ from an unwillingness to be publicly and generally condemned, they deny that the Son is the proper offspring of the Father’s essence, on the ground that this must imply parts and divisions 1; what is this but to deny that He is very Son, and only in name to call Him Son at all? And is it not a grievous error, to have material thoughts about what is immaterial, and because of the weakness of their proper nature to deny what is natural and proper to the Father? It does but remain, that they should deny Him also, because they understand not how God is 2, and what the Father is, now that, foolish men, they measure by themselves the Offspring of the Father. And persons in such a state of mind as to consider that there cannot be a Son of God, demand our pity; but they must be interrogated and exposed for the chance of bringing them to their senses. If then, as you say, ‘the Son is from nothing,’ and ‘was not before His generation,’ He, of course, as well as others, must be called Son and God and Wisdom only by participation; for thus all other creatures consist, and by sanctification are glorified. You have to tell us then, of what He is partaker 3. All other things partake of the Spirit, but He, according to you, of what is He partaker? of the Spirit? Nay, rather the Spirit Himself takes from the Son, as He Himself says; and it is not reasonable to say that the latter is sanctified by the former. Therefore it is the Father that He partakes; for this only remains to say. But this, which is participated, what is it or whence 4? If it be something external provided by the Father, He will not now be partaker of the Father, but of what is external to Him; and no longer will He be even second after the Father, since He has before Him this other; nor can He be called Son of the Father, but of that, as partaking which He has been called Son and God. And if this be unseemly and irreligious, when the Father says, ‘This is My Beloved Son 5,’ and when the Son says that God is His own Father, it follows that what is partaken is not external, but from the essence of the Father. And as to this again, if it be other than the essence of the Son, an equal extravagance will meet us; there being in that case something between this that is from the Father and the essence of the Son, whatever that be 6.
De Decr.§§10, 11. ↩
Infr. §23. ↩
De Syn.§45, 51. ↩
Nic. Def.9, note 4. ↩
Matt. iii. 17 . ↩
Here is taught us the strict unity of the Divine Essence. When it is said that the First Person of the Holy Trinity communicates divinity to the Second, it is meant that that one Essence which is the Father, also is the Son. Hence the force of the word ὁμοούσιον , which was in consequence accused of Sabellianism, but was distinguished from it by the particle ὁμοῦ , ‘together,’ which implied a difference as well as unity; whereas ταὐτοούσιον or συνούσιον implied, with the Sabellians, an identity or a confusion. The Arians, on the other hand, as in the instance of Eusebius, &c., supr. p. 75, note 7;de Syn.26, note 3; considered the Father and the Son two οὐσίαι . The Catholic doctrine is that, though the Divine Essence is both the Father Ingenerate and also the Only-begotten Son, it is not itself ἀγέννητος or γεννητή ; which was the objection urged against the Catholics by Aetius, Epiph.Hær.76. 10. Cf.de Decr.§30,Orat.iii. §36 fin.,Expos. Fid.2. vid.de Syn.45, note 1. ‘Vera et æterna substantia in se tota permanens, totam se coæternæ veritati nativitatis indulsit.’ Fulgent.Resp.7. And S. Hilary, ‘Filius in Patre est et in Filio Pater, non per transfusionem, refusionemque mutuam, sed per viventis naturæ perfectam nativitatem.’Trin. vii. 31. ↩
