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Reply to Faustus the Manichaean

8.

In the same prophet the inquirer would find clear proof that Christ is not merely one of the great men that have appeared in the world. For Jeremiah goes on to say: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord: for he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places of the wilderness, in a salt land not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is: for he shall be as a tree beside the water, that spreadeth out its roots by the river: he shall not fear when heat cometh, but his leaf shall be green; he shall not be careful in the year of drought, neither shall cease from yielding fruit." ¹ On hearing this curse pronounced in the figurative language of prophecy on him that trusts in man, and the blessing in similar style on him that trusts in God, the inquirer might have doubts about our doctrine, in which we teach not only that Christ is God, so that our trust is not in man, but also that He is man because He took our nature. So some err by denying Christ's humanity, while they allow His divinity. Others, again, assert His humanity, but deny His divinity, and so either become infidels or incur the guilt of trusting in man. The inquirer, then, might say that the prophet says only that Christ is God, without any reference to His human nature; whereas, in our apostolic doctrine, Christ is not only God in whom we may safely trust, but the Mediator between God and man--the man Jesus. The prophet explains this in the words in which he seems to check himself, and to supply the omission: "His heart," he says "is sorrowful throughout; and He is man, and who shall know Him?" ² He is man, in order that in the form of a servant He might heal the hard in heart, and that they might acknowledge as God Him who became man for their sakes, that their trust might be not in man, but in God-man. He is man taking the form of a servant. And who shall know Him? For "He was in the form of God, and thought it not robbery to be equal to God." ³ He is man, for "the Word was made flesh, and dwelt among us." And who shall know Him? For "in the beginning was the Word, and the Word was with God, and the Word was God." ⁴ And truly His heart was sorrowful throughout. For even as regards His own disciples His heart was sorrowful, when He said, "Have I been so long time with you, and yet have ye not known me?" "Have I been so long time with you" answers to the words "He is man," and "Have ye not known me?" to "Who shall know Him?" And the person is none other but He who says, "He that hath seen me hath seen the Father." ⁵ So that our trust is not in man, to be under the curse of the prophet, but in God-man, that is, in the Son of God, the Saviour Jesus Christ, the Mediator between God and man. In the form of a servant the Father is greater than He; in the form of God He is equal with the Father.

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Contra Faustum Manichaeum libri triginta tres

8.

Iam vero ne hominem, sicut magni quidam homines fuerunt, Christum putaret, idem propheta hoc illi de cogitatione excuteret. Ibi enim sequitur et dicit: Maledictus homo, qui spem habet in homine et firmat carnem brachii sui et a domino discedit cor eius; et erit sicut tamarix, quae in deserto est; non videbit, cum venient bona, et habitabit inter iniquos in terra deserta, in terra salsa, quae non inhabitabitur, p. 387,6 et benedictus homo, qui confidit in domino, et erit dominus spes eius, eritque tamquam lignum fructiferum secus aquam, et in humore mittet radices suas; non timebit cum venerit aestus, et erunt in eo propagines nemorosae; in anno siccitatis non timebit et non deficiet faciendo fructum. Hic certe cum maledictum diceret eum, qui spem ponit in homine, eamque maledictionem propheticis similitudinibus explicaret, et benedictum, qui in domino confideret, eamque benedictionem congruis itidem similitudinibus texeret, turbaretur fortasse ille, quomodo ei, ne spem suam in homine poneret, deum Christum adnuntiaremus, et rursum eum non ex propria natura, sed ex nostra mortalitate suscepta hominem diceremus. Sic enim quidam deum credendo Christum et hominem negando erraverunt; et rursus quidam hominem putando et deum negando aut contempserunt aut in homine spem suam ponentes in illud maledictum inciderunt. p. 387,22 Hic ergo iste gentilis si turbaretur, et diceret contra fidem nostram istum prophetam locutum fuisse, quia nos secundum apostolicam doctrinam non tantummodo deum Christum diceremus, ut in eo spes securissime ponatur, sed etiam mediatorem dei et hominum hominem Iesum Christum, istum autem deum tantum dixisse, de natura vero humana nullam fecisse mentionem, ibidem eiusdem prophetae vocem audiret se admonentis et corrigentis: Grave cor per omnia, et homo est, et quis agnoscet eum? Ideo quippe homo, ut graves corde per formam servi ex fide sanarentur et eum agnoscerent deum, qui propter eos factus est homo, ne in homine spes eorum esset, sed in homine deo. p. 388 7 Et tamen grave cor per omnia, et homo est formam servi accipiens. Et quis agnoscit eum? Qui cum in forma dei esset, non rapinam arbitratus est esse aequalis deo. Et homo est, quia verbum caro factum est et habitavit in nobis. Et quis agnoscit eum? quia in principio erat verbum et verbum erat apud deum et deus erat verbum. Et vere grave cor per omnia; nam et in discipulis eius ipsum grave cor fuit, cum eis dicebat: Tanto tempore vobiscum sum et non cognovistis me? Quid est enim: tanto tempore vobiscum sum, nisi quod hic dicitur: Et homo est? Quid est autem aliud: et non cognovistis me? nisi quod hic dicitur: Et quis agnoscit eum? Quem, nisi eum, qui dicit: Qui me vidit, vidit et patrem, ut spes nostra non sit in homine propter illud per prophetam edictum maledictum, sed sit in homine deo, id est in filio dei salvatore Iesu Christo, mediatore dei et hominum, et quo pater maior est propter formam servi, et qui patri aequalis est propter formam dei. p. 388,26