Orations

The Third Theological Oration.

On the Son.

I. This then is what might be said to cut short our opponents' readiness to argue and their hastiness with its consequent insecurity in all matters, but above all in those discussions which relate to God. But since to rebuke others is a matter of no difficulty whatever, but a very easy thing, which any one who likes can do; whereas to substitute one's own belief for theirs is the part of a pious and intelligent man; let us, relying on the Holy Ghost, Who among them is dishonoured, but among us is adored, bring forth to the light our own conceptions about the Godhead, whatever these may be, like some noble and timely birth. Not that I have at other times been silent; for on this subject alone I am full of youthful strength and daring; but the fact is that under present circumstances I am even more bold to declare the truth, that I may not (to use the words of Scripture) by drawing back fall into the condemnation of being displeasing to God. And since every discourse is of a twofold nature, the one part establishing one's own, and the other overthrowing one's opponents' position; let us first of all state our own position, and then try to controvert that of our opponents—and both as briefly as possible, so that our arguments may be taken in at a glance (like those of the elementary treatises which they have devised to deceive simple or foolish persons), and that our thoughts may not be scattered by reason of the length of the discourse, like water which is not contained in a channel, but flows to waste over the open land.

II. The three most ancient opinions concerning God are Anarchia, Polyarchia, and Monarchia. The first two are the sport of the children of Hellas, and may they continue to be so. For Anarchy is a thing without order; and the Rule of Many is factious, and thus anarchical, and thus disorderly. For both these tend to the same thing, namely disorder; and this to dissolution, for disorder is the first step to dissolution.

But Monarchy is that which we hold in honour. It is, however, a Monarchy that is not limited to one Person, for it is possible for Unity if at variance with itself to come into a condition of plurality; but one which is made of an equality of Nature and a Union of mind, and an identity of motion, and a convergence of its elements to unity— a thing which is impossible to the created nature— so that though numerically distinct there is no severance of Essence. Therefore Unity having from all eternity arrived by motion at Duality, found its rest in Trinity. This is what we mean by Father and Son and Holy Ghost. The Father is the Begetter and the Emitter; without passion of course, and without reference to time, and not in a corporeal manner. The Son is the Begotten, and the Holy Ghost the Emission; for I know not how this could be expressed in terms altogether excluding visible things. For we shall not venture to speak of “an overflow of goodness,” as one of the Greek Philosophers dared to say, as if it were a bowl overflowing, and this in plain words in his Discourse on the First and Second Causes. Let us not ever look on this Generation as involuntary, like some natural overflow, hard to be retained, and by no means befitting our conception of Deity. Therefore let us confine ourselves within our limits, and speak of the Unbegotten and the Begotten and That which proceeds from the Father, as somewhere God the Word Himself says.

III. When did these come into being? They are above all “When.” But, if I am to speak with something more of boldness—when the Father did. And when did the Father come into being. There never was a time when He was not. And the same thing is true of the Son and the Holy Ghost. Ask me again, and again I will answer you, When was the Son begotten? When the Father was not begotten. And when did the Holy Ghost proceed? When the Son was, not proceeding but, begotten— beyond the sphere of time, and above the grasp of reason; although we cannot set forth that which is above time, if we avoid as we desire any expression which conveys the idea of time. For such expressions as “when” and “before” and “after” and “from the beginning” are not timeless, however much we may force them; unless indeed we were to take the Æon, that interval which is coextensive with the eternal things, and is not divided or measured by any motion, or by the revolution of the sun, as time is measured.

How then are They not alike unoriginate, if They are coeternal? Because They are from Him, though not after Him. For that which is unoriginate is eternal, but that which is eternal is not necessarily unoriginate, so long as it may be referred to the Father as its origin. Therefore in respect of Cause They are not unoriginate; but it is evident that the Cause is not necessarily prior to its effects, for the sun is not prior to its light. And yet They are in some sense unoriginate, in respect of time, even though you would scare simple minds with your quibbles, for the Sources of Time are not subject to time.

IV. But how can this generation be passionless? In that it is incorporeal. For if corporeal generation involves passion, incorporeal generation excludes it. And I will ask of you in turn, How is He God if He is created? For that which is created is not God. I refrain from reminding you that here too is passion if we take the creation in a bodily sense, as time, desire, imagination, thought, hope, pain, risk, failure, success, all of which and more than all find a place in the creature, as is evident to every one. Nay, I marvel that you do not venture so far as to conceive of marriages and times of pregnancy, and dangers of miscarriage, as if the Father could not have begotten at all if He had not begotten thus; or again, that you did not count up the modes of generation of birds and beasts and fishes, and bring under some one of them the Divine and Ineffable Generation, or even eliminate the Son out of your new hypothesis. And you cannot even see this, that as His Generation according to the flesh differs from all others (for where among men do you know of a Virgin Mother?), so does He differ also in His spiritual Generation; or rather He, Whose Existence is not the same as ours, differs from us also in His Generation.

V. Who then is that Father Who had no beginning? One Whose very Existence had no beginning; for one whose existence had a beginning must also have begun to be a Father. He did not then become a Father after He began to be, for His being had no beginning. And He is Father in the absolute sense, for He is not also Son; just as the Son is Son in the absolute sense, because He is not also Father. These names do not belong to us in the absolute sense, because we are both, and not one more than the other; and we are of both, and not of one only; and so we are divided, and by degrees become men, and perhaps not even men, and such as we did not desire, leaving and being left, so that only the relations remain, without the underlying facts.

But, the objector says, the very form of the expression “He begot” and “He was begotten,” brings in the idea of a beginning of generation. But what if you do not use this expression, but say, “He had been begotten from the beginning” so as readily to evade your far-fetched and time-loving objections? Will you bring Scripture against us, as if we were forging something contrary to Scripture and to the truth? Why, every one knows that in practice we very often find tenses interchanged when time is spoken of; and especially is this the custom of Holy Scripture, not only in respect of the past tense, and of the present; but even of the future, as for instance “Why did the heathen rage?” when they had not yet raged and “they shall cross over the river on foot,” where the meaning is they did cross over. It would be a long task to reckon up all the expressions of this kind which students have noticed.