On the Holy Trinity

^27. But if the Son is said to be sent by the Father on this account, that the one is the Father, and the other the Son, this does not in any manner hinder us from believing the Son to be equal, and consubstantial, and co-eternal with the Father, and yet to have been sent as Son by the Father. Not because the one is greater, the other less; but because the one is Father, the other Son; the one begetter, the other begotten; the one, He from whom He is who is sent; the other, He who is from Him who sends. For the Son is from the Father, not the Father from the Son. And according to this manner we can now understand that the Son is not only said to have been sent because “the Word was made flesh,” but therefore sent that the Word might be made flesh, and that He might perform through His bodily presence those things which were written; that is, that not only is He understood to have been sent as man, which the Word was made but the Word, too, was sent that it might be made man; because He was not sent in respect to any inequality of power, or substance, or anything that in Him was not equal to the Father; but in respect to this, that the Son is from the Father, not the Father from the Son; for the Son is the Word of the Father, which is also called His wisdom. What wonder, therefore, if He is sent, not because He is unequal with the Father, but because He is “a pure emanation (manatio) issuing from the glory of the Almighty God?” For there, that which issues, and that from which it issues, is of one and the same substance. For it does not issue as water issues from an aperture of earth or of stone, but as light issues from light. For the words, “For she is the brightness of the everlasting light,” what else are they than, she is light of everlasting light? For what is the brightness of light, except light itself? And so co-eternal, with the light, from which the light is. But it is preferable to say, “the brightness of light,” rather than the light of light; lest that which issues should be thought to be darker than that from which it issues. For when one hears of the brightness of light as being light itself, it is more easy to believe that the former shines by means of the latter, than that the latter shines less. But because there was no need of warning men not to think that light to be less, which begot the other (for no heretic ever dared say this, neither is it to be believed that any one will dare to do so), Scripture meets that other thought, whereby that light which issues might seem darker than that from which it issues; and it has removed this surmise by saying, “It is the brightness of that light,” namely, of eternal light, and so shows it to be equal. For if it were less, then it would be its darkness, not its brightness; but if it were greater, then it could not issue from it, for it could not surpass that from which it is educed. Therefore, because it issues from it, it is not greater than it is; and because it is not its darkness, but its brightness, it is not less than it is: therefore it is equal. Nor ought this to trouble us, that it is called a pure emanation issuing from the glory of the Almighty God, as if itself were not omnipotent, but an emanation from the Omnipotent; for soon after it is said of it, “And being but one, she can do all things.” But who is omnipotent, unless He who can do all things? It is sent, therefore, by Him from whom it issues; for so she is sought after by him who loved and desired her. “Send her,” he says, “out of Your holy heavens, and from the throne of Your glory, that, being present, she may labor with me;” that is, may teach me to labor [heartily] in order that I may not labor [irksomely]. For her labors are virtues. But she is sent in one way that she may be with man; she has been sent in another way that she herself may be man. For, “entering into holy souls, she makes them friends of God and prophets;” so she also fills the holy angels, and works all things fitting for such ministries by them. But when the fullness of time had come, she was sent, not to fill angels, nor to be an angel, except in so far as she announced the counsel of the Father, which was her own also; nor, again, to be with men or in men, for this too took place before, both in the fathers and in the prophets; but that the Word itself should be made flesh, that is, should be made man. In which future mystery, when revealed, was to be the salvation of those wise and holy men also, who, before He was born of the Virgin, were born of women; and in which, when done and made known, is the salvation of all who believe, and hope, and love. For this is “the great mystery of godliness, which was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

28. Therefore the Word of God is sent by Him, of whom He is the Word; He is sent by Him, from whom He was begotten (genitum); He sends who begot, That is sent which is begotten. And He is then sent to each one, when He is apprehended and perceived by each, in so far as He can be apprehended and perceived, in proportion to the comprehension of the rational soul, either advancing towards God, or already perfect in God. The Son, therefore, is not properly said to have been sent in that He is begotten of the Father; but either in that the Word made flesh appeared to the world, whence He says, “I came forth from the Father, and have come into the world;” or in that from time to time, He is perceived by the mind of each, according to the saying, “Send her, that, being present with me, she may labor with me.” What then is born (natum) from eternity is eternal, “for it is the brightness of the everlasting light;” but what is sent from time to time, is that which is apprehended by each. But when the Son of God was made manifest in the flesh, He was sent into this world in the fullness of time, made of a woman. “For after that, in the wisdom of God, the world by wisdom knew not God” (since “the light shines in darkness, and the darkness comprehended it not”), it “pleased God by the foolishness of preaching to save them that believe,” and that the Word should be made flesh, and dwell among us. But when from time to time He comes forth and is perceived by the mind of each, He is said indeed to be sent, but not into this world; for He does not appear sensibly, that is, He does not present Himself to the corporeal senses. For we ourselves, too, are not in this world, in respect to our grasping with the mind as far as we can that which is eternal; and the spirits of all the righteous are not in this world, even of those who are still living in the flesh, in so far as they have discernment in things divine. But the Father is not said to be sent, when from time to time He is apprehended by any one, for He has no one of whom to be, or from whom to proceed; since Wisdom says, “I came out of the mouth of the Most High,” and it is said of the Holy Spirit, “He proceeds from the Father,” but the Father is from no one.