On the Holy Trinity

^17. For this contemplation is held forth to us as the end of all actions, and the everlasting fullness of joy. For “we are the sons of God; and it does not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” For that which He said to His servant Moses, “I am that I am; thus shall you say to the children of Israel, I Am has sent me to you;” this it is which we shall contemplate when we shall live in eternity. For so it is said, “And this is life eternal, that they might know You, the only true God, and Jesus Christ, whom You have sent.” This shall be when the Lord shall have come, and “shall have brought to light the hidden things of darkness;” when the darkness of this present mortality and corruption shall have passed away. Then will be our morning, which is spoken of in the Psalm, “In the morning will I direct my prayer unto You, and will contemplate You.” Of this contemplation I understand it to be said, “When He shall have delivered up the kingdom to God, even the Father;” that is, when He shall have brought the just, over whom now, living by faith, the Mediator between God and man, the man Christ Jesus, reigns, to the contemplation of God, even the Father. If herein I am foolish, let him who knows better correct me; to me at least the case seems as I have said. For we shall not seek anything else, when we shall have come to the contemplation of Him. But that contemplation is not yet, so long as our joy is in hope. For “hope that is seen is not hope: for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it,” viz. “as long as the King sits at His table.” Then will take place that which is written, “In Your presence is fullness of joy.” Nothing more than that joy will be required; because there will be nothing more than can be required. For the Father will be manifested to us, and that will suffice for us. And this much Philip had well understood, so that he said to the Lord, “Show us the Father, and it suffices us.” But he had not yet understood that he himself was able to say this very same thing in this way also: Lord, show Yourself to us, and it suffices us. For, that he might understand this, the Lord replied to him, “Have I been so long time with you, and yet have you not known me, Philip? He that has seen me has seen the Father.” But because He intended him, before he could see this, to live by faith, He went on to say, “Do you not believe that I am in the Father, and the Father in me?” For “while we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight.” For contemplation is the recompense of faith, for which recompense our hearts are purified by faith; as it is written, “Purifying their hearts by faith.” And that our hearts are to be purified for this contemplation, is proved above all by this text, “Blessed are the pure in heart, for they shall see God.” And that this is life eternal, God says in the Psalm, “With long life will I satisfy him, and show him my salvation.” Whether, therefore, we hear, Show us the Son; or whether we hear, Show us the Father; it is even all one, since neither can be manifested without the other. For they are one, as He also Himself says, “My Father and I are one.” Finally, on account of this very indivisibility, it suffices that sometimes the Father alone, or the Son alone, should be named, as hereafter to fill us with the joy of His countenance.

18. Neither is the Spirit of either thence excluded, that is, the Spirit of the Father and of the Son; which Holy Spirit is specially called “the Spirit of truth, whom the world cannot receive.” For to have the fruition of God the Trinity, after whose image we are made, is indeed the fullness of our joy, than which there is no greater. On this account the Holy Spirit is sometimes spoken of as if He alone sufficed to our blessedness: and He does alone so suffice, because He cannot be divided from the Father and the Son; as the Father alone is sufficient, because He cannot be divided from the Son and the Holy Spirit; and the Son alone is sufficient because He cannot be divided from the Father and the Holy Spirit. For what does He mean by saying, “If you love me, keep my commandments; and I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth, whom the world cannot receive,” that is, the lovers of the world? For “the natural man receives not the things of the Spirit of God.” But it may perhaps seem, further, as if the words, “And I will pray the Father, and He shall give you another Comforter,” were so said as if the Son alone were not sufficient. And that place so speaks of the Spirit, as if He alone were altogether sufficient: “When He, the Spirit of truth, has come, He will guide you into all truth.” Pray, therefore, is the Son here excluded, as if He did not teach all truth, or as if the Holy Spirit were to fill up that which the Son could not fully teach? Let them say then, if it pleases them, that the Holy Spirit is greater than the Son, whom they are wont to call less. Or is it, forsooth, because it is not said, He alone—or, No one else except Himself— will guide you into all truth, that they allow that the Son also may be believed to teach together with Him? In that case the apostle has excluded the Son from knowing those things which are of God, where he says, “Even so the things of God knows no one, but the Spirit of God:” so that these perverse men might, upon this ground, go on to say that none but the Holy Spirit teaches even the Son the things of God, as the greater teaches the less; to whom the Son Himself ascribes so much as to say, “But because I have said these things unto you, sorrow has filled your heart. Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you.”