Exposition of the Faith

The things said concerning Christ fall into four generic modes. For some fit Him even before the incarnation, others in the union, others after the union, and others after the resurrection. Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one: also this, He that has seen Me has seen the Father: and this, Who being in the form of God, and so forth. Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His person, and Messenger of great counsel, Wonderful Counsellor, and the like.

Again, others declare the indwelling of the subsistences in one another, as, I am in the Father and the Father in Me; and the inseparable foundation, as, for instance, the Word, Wisdom, Power, Effulgence. For the word is inseparably established in the mind (and it is the essential mind that I mean), and so also is wisdom, and power in him that is powerful, and effulgence in the light, all springing forth from these.

And others make known the fact of His origin from the Father as cause, for instance My Father is greater than I. For from Him He derives both His being and all that He has: His being was by generative and not by creative means, as, I came forth from the Father and have come, and I live by the Father . But all that He has is not His by free gift or by teaching, but in a causal sense, as, The Son can do nothing of Himself but what He sees the Father do. For if the Father is not, neither is the Son. For the Son is of the Father and in the Father and with the Father, and not after the Father. In like manner also what He does is of Him and with Him. For there is one and the same, not similar but the same, will and energy and power in the Father, Son and Holy Spirit.

Moreover, other things are said as though the Father's good-will was fulfilled through His energy, and not as through an instrument or a servant, but as through His essential and hypostatic Word and Wisdom and Power, because but one action is observed in Father and Son, as for example, All things were made by Him, and He sent His Word and healed them, and That they may believe that You have sent Me.

Some, again, have a prophetic sense, and of these some are in the future tense: for instance, He shall come openly, and this from Zechariah, Behold, your King comes unto you, and this from Micah, Behold, the Lord comes out of His place and will come down and tread upon the high places of the earth. But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men, and The Lord created me in the beginning of His ways for His works, and Wherefore God, your God, anointed you with the oil of gladness above your fellows, and such like.

The things said, then, that refer to the period before the union will be applicable to Him even after the union: but those that refer to the period after the union will not be applicable at all before the union, unless indeed in a prophetic sense, as we said. Those that refer to the time of the union have three modes. For when our discourse deals with the higher aspect, we speak of the deification of the flesh, and His assumption of the Word and exceeding exaltation, and so forth, making manifest the riches that are added to the flesh from the union and natural conjunction with the most high God the Word. And when our discourse deals with the lower aspect, we speak of the incarnation of God the Word, His becoming man, His emptying of Himself, His poverty, His humility. For these and such like are imposed upon the Word and God through His admixture with humanity. When again we keep both sides in view at the same time, we speak of union, community, anointing, natural conjunction, conformation and the like. The former two modes, then, have their reason in this third mode. For through the union it is made clear what either has obtained from the intimate junction with and permeation through the other. For through the union in subsistence the flesh is said to be deified and to become God and to be equally God with the Word; and God the Word is said to be made flesh, and to become man, and is called creature and last: not in the sense that the two natures are converted into one compound nature (for it is not possible for the opposite natural qualities to exist at the same time in one nature), but in the sense that the two natures are united in subsistence and permeate one another without confusion or transmutation. The permeation moreover did not come of the flesh but of the divinity: for it is impossible that the flesh should permeate through the divinity: but the divine nature once permeating through the flesh gave also to the flesh the same ineffable power of permeation; and this indeed is what we call union.

Note, too, that in the case of the first and second modes of those that belong to the period of the union, reciprocation is observed. For when we speak about the flesh, we use the terms deification and assumption of the Word and exceeding exaltation and anointing. For these are derived from divinity, but are observed in connection with the flesh. And when we speak about the Word, we use the terms emptying, incarnation, becoming man, humility and the like: and these, as we said, are imposed on the Word and God through the flesh. For He endured these things in person of His own free-will.

Of the things that refer to the period after the union there are three modes. The first declares His divine nature, as, I am in the Father and the Father in Me, and I and the Father are one: and all those things which are affirmed of Him before His assumption of humanity, these will be affirmed of Him even after His assumption of humanity, with this exception, that He did not assume the flesh and its natural properties.

The second declares His human nature, as, Now ye seek to kill Me, a man that has told you the truth, and Even so must the Son of Man be lifted up, and the like.

Further, of the statements made and written about Christ the Saviour after the manner of men, whether they deal with sayings or actions, there are six modes. For some of them were done or said naturally in accordance with the incarnation; for instance, His birth from a virgin, His growth and progress with age, His hunger, thirst, weariness, fear, sleep, piercing with nails, death and all such like natural and innocent passions. For in all these there is a mixture of the divine and human, although they are held to belong in reality to the body, the divine suffering none of these, but procuring through them our salvation.

Others are of the nature of ascription, as Christ's question, Where have ye laid Lazarus? His running to the fig-tree, His shrinking, that is, His drawing back, His praying, and His making as though He would have gone further For neither as God nor as man was He in need of these or similar things, but only because His form was that of a man as necessity and expediency demanded. For example, the praying was to show that He is not opposed to God, for He gives honour to the Father as the cause of Himself: and the question was not put in ignorance but to show that He is in truth man as well as God; and the drawing back is to teach us not to be impetuous nor to give ourselves up.