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| Litany of the Infant Jesus |
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Posted by: Stone - 12-23-2021, 08:28 AM - Forum: Litanies
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Litany of the Infant Jesus
Taken from here.
![[Image: ?u=https%3A%2F%2Fi.ebayimg.com%2Fimages%...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fi.ebayimg.com%2Fimages%2Fg%2FicEAAOSw5ZBWJUkr%2Fs-l300.jpg&f=1&nofb=1)
Glory and praise be to Thee, O tender little Jesus. From the utmost depths of my heart I praise and adore Thee, that for love of me and of all mankind it was Thy will to lie in the manger, and to suffer such great poverty and misery. I praise and adore Thy tender limbs, and Thy tender hands and feet, and I magnify the inexpressible love which drew Thee forth from the bosom of the Heavenly Father, down to a poor and miserable stable.
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of heaven,
Have mercy on us. *
God the Son, Redeemer of the world, *
God the Holy Ghost, *
Holy Trinity, one God, *
Infant Jesus, *
Infant, very God, *
Infant, Son of the living God, *
Infant, Son of the Virgin Mary, *
Infant, begotten before the morning star, *
Infant, Word made flesh, *
Infant, wisdom of Thy Father, *
Infant, purity of Thy Mother, *
Infant, only Son of Thy Father, *
Infant, only-born of Thy Mother, *
Infant, image of Thy Father, *
Infant, Creator of Thy Mother, *
Infant, splendor of Thy Father, *
Infant, honor of Thy Mother, *
Infant, equal to Thy Father, *
Infant, subject to Thy Mother, *
Infant, joy of Thy Father, *
Infant, riches of Thy Mother, *
Infant, gift of Thy Father, *
Infant, gift of Thy Mother, *
Infant, precious fruit of a Virgin, *
Infant, Creator of man, *
Infant, our God, *
Infant, our Brother, *
Infant, perfect man from Thy conception, *
Infant, Father of ages, *
Infant, eternal Word, making Thyself dumb, *
Infant, weeping in Thy crib, *
Infant, joy of paradise, *
Infant, exiled from Thy people, *
Infant, strong in weakness, *
Infant, powerful in abasement, *
Infant, treasure of grace, *
Infant, fountain of love, *
Infant, author of all the blessings of heaven, *
Infant, repairer of the evils of earth, *
Infant, head of angels, *
Infant, expectation of nations, *
Infant, joy of the shepherds, *
Infant, light of the Magi, *
Infant, salvation of children, *
Infant, hope of the just, *
Infant, teacher of doctors, *
Be merciful.
Spare us, O Infant Jesus.
Be merciful.
Graciously hear us, O Infant Jesus.
From the bondage of the children of Adam,
Deliver us, O Infant Jesus. **
From the slavery of the devil, **
From the corruption of the world. **
From the lust of the flesh, **
From the blindness of mind, **
From perversity of will, **
From our sins, **
Through Thy most pure conception, **
Through Thy humble birth, **
Through Thy tears, **
Through Thy painful circumcision, **
Through Thy glorious epiphany, **
Through Thy devout presentation, **
Through Thy most holy life, **
Through Thy poverty, **
Through Thy sorrows, **
Through Thy obedience, **
Through Thy labors, **
Lamb of God, Who takest away the sins of the world,
Spare us, O Infant Jesus.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Infant Jesus.
Lamb of God, Who takest away the sins of the world,
Have mercy on us, O Infant Jesus.
Infant Jesus, hear us.
Infant Jesus, graciously hear us.
Let us pray:
O Lord Jesus, Who didst vouchsafe so to annihilate the greatness of Thy Incarnate Divinity and most sacred Humanity, as to be born in time, and become a little child: grant that we may acknowledge infinite wisdom in the silence of a child, power in weakness, majesty in abasement; so that adoring Thy humiliations on earth, we may contemplate Thy glories in heaven. Who with the Father and the Holy Ghost livest and reignest, God, forever and ever. Amen.
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| On the Preparation for the Birth of Christ [1807] |
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Posted by: Stone - 12-23-2021, 08:04 AM - Forum: Advent
- No Replies
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![[Image: ?u=https%3A%2F%2Fmedia.istockphoto.com%2...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fmedia.istockphoto.com%2Fillustrations%2Fthe-first-christmas-eve-illustration-id1186862938%3Fk%3D6%26m%3D1186862938%26s%3D612x612%26w%3D0%26h%3DjQKJeQnSAZJsJhe9QoaZWoLz31miNdbF1Z_uJSbKLi0%3D&f=1&nofb=1)
And it came to pass, that in those days there went out a decree from Caesar Augustus, that the whole world should be enrolled. This enrolling was first made by Cyrinus, the governor of Syria. And all went to be enrolled, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David, To be enrolled with Mary his espoused wife, who was with child. . . . (and) there was no room for them in the inn. -- St. Luke Chapter 2
Consider first, that when the time drew near in which the world was to be blessed with the birth of our Saviour, the blessed virgin, who bore Him in her womb, and her chaste spouse St. Joseph, in obedience to the edict of the Emperor Augustus, took a journey from Nazareth to Bethlehem, there to be enrolled in the city of David, as they were both of them of the royal stock of David. The emperor, in giving out these orders, had no other view than the gratifying his vanity, or this avarice, by the tax imposed on that occasion. But God, who had ordained and foretold long before, by His prophet Micheas, that His son should be born in Bethlehem, was pleased to bring about His eternal decrees in this manner, and to prepare, by this occasion a place for His birth, suitable to the great designs for which He sent him into the world. For behold, after a long and wearisome winter's journey, when the blessed mother, with the Son of God in her womb, was arrived at Bethlehem, the town was full; and none of the inhabitants, not even of their own kindred and family, would receive them into their houses, or give them any entertainment; the very inns would not lodge them; there was no room for them. O ye heavens! stand astonished to see the Son of God, the Lord and maker of heaven and earth, thus debase Himself, from the very beginning, as not to allow Himself, even in His very birth, any of the common conveniences of life; no not so much as a house to cover His head! O let Him be so much the more dear to us, by how much He has made Himself more mean and contemptible for the love of us.
Consider 2ndly, what kind of a place the king of heaven prepared on this occasion for the birth of His Son. St Joseph, after seeking in vain for a lodging in the town, found out at last an open stable, or stall for beast, exposed on all sides to the inclemency of the weather; which, for want of better accommodations, their poverty and humility were contended to take up with and this was the palace the divine wisdom made choice of for the birth of our great king; the manger here, which had served for the ox and the ass, was the royal bed of state in which He was first laid upon His coming down amongst us. Oh, how has the Word incarnate here annihilated Himself for us! Oh, how loudly has He condemned, from His very birth, our corrupt self-love in all its branches; with all the maxims of worldly pride, and the favourite inclinations of flesh and blood. Man fell originally from God, by proudly affecting a superior excellence which might make Him like to God, by coveting to have what God did not allow Him, and by seeking to gratify His sensual appetite with the forbidden fruit: therefore the Son of God begins His mortal life by the exercise of a most profound humility, to cure our pride--by embracing a voluntary poverty, even to the want of all things, in opposition to our covetousness and love of the mammon of the world, and by choosing for Himself hardships and sufferings in opposition to our love of sensual and worldly pleasures. O let us study well these lessons, which this heavenly master begins to teach us by His great example, even from His first appearance amongst us.
Consider 3rdly, Christian souls, that the Son of God, who heretofore came down from heaven to be born into this world for you, earnestly desires at present to be spiritually born in you. See then, that you correspond on your part with this His earnest desire, by preparing your souls for Him and giving them up to Him. O be not like those unhappy Bethlehemites who refused him a place in their houses, and would not find any room for Him! But then, if you are willing to admit Him, take care to discharge from your inward house all such company as is disagreeable to Him. For how great soever His desire is of coming and being spiritually born in your souls, He will not come thither as long as you wilfully entertain there His and your mortal enemies, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life --those very enemies whom He came from heaven to fight against, and against whom He has declared an eternal war by the austerity, poverty, and humility of His birth, of His education, and of His whole life and death. Moreover, if you desire to have Him to abide in you by virtue of a spiritual birth, you must allow Him the chiefest place in your heart and soul, by driving far away from you all irregular affections to the world or to any creature whatsoever. For though He did not disdain the stable nor the crib, the ox nor the ass, He will not endure a heart divided or occupied by unclean affections, and which will not give Him the whole, without a partner in love.
Conclude to let nothing be wanting on your part to insure to yourselves the happiness of having the Son of God spiritually born in your soul. O invite Him thither with all possible affection; be ready to give up all things else that he may abide with you; and beg of Him, who knows your poverty and misery, that He would prepare Himself a place in you, and furnish your souls with all those ornaments of virtue and grace which are suitable to this His spiritual birth.
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| Archbishop Carlo Maria Viganò: Message to the American People - December 18, 2021 |
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Posted by: Stone - 12-23-2021, 07:54 AM - Forum: Archbishop Viganò
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Archbishop Carlo Maria Viganò: MESSAGE TO THE AMERICAN PEOPLE
Taken from here
Dear American People, Dear Friends,
For two years now, a global coup has been carried out all over the world, planned for some time by an elite group of conspirators enslaved to the interests of international high finance.
This coup was made possible by an emergency pandemic that is based on the premise of a virus that has a mortality rate almost analogous to that of any other seasonal flu virus, on the delegitimization and prohibition of effective treatments, and on the distribution of an experimental gene serum which is obviously ineffective, and which also clearly carries with it the danger of serious and even lethal side effects.
We all know how much the mainstream media has contributed to supporting the insane pandemic narrative, the interests that are at stake, and the goals of these groups of power: reducing the world population, making those who survive chronically ill, and imposing forms of control that violate the fundamental rights and natural liberties of citizens.
And yet, two years after this grotesque farce started, which has claimed more victims than a war and destroyed the social fabric, national economies, and the very foundations of the rule of law, nothing has changed in the policies of Nations and their response to the so-called pandemic.
Last year, when many still had not yet understood the gravity of the looming threat, I was among the first to denounce this coup, and I was promptly singled out as a conspiracy theorist.
Today more and more people are opening their eyes and beginning to understand that the emergency pandemic and the “ecological emergency” are part of a criminal plan hatched by the World Economic Forum, the UN, the WHO, and a galaxy of organizations and foundations that are ideologically characterized as clearly anti-human and — this needs to be said clearly — anti-Christian.
One of the elements that unequivocally confirms the criminal nature of the Great Reset is the perfect synchrony with which all the different Nations are acting, demonstrating the existence of a single script under a single direction.
And it is disconcerting to see how the lack of treatment, the deliberately wrong treatments that have been given in order to cause more deaths, the decision to impose lockdowns and masks, the conspiratorial silence about the adverse effects of the so-called “vaccines” that are in fact gene serums, and the continuous repetition of culpable errors have all been possible thanks to the complicity of those who govern and the institutions.
Political and religious leaders, representatives of the people, scientists and doctors, journalists and those who work in the media have literally betrayed their people, their laws, their Constitutions, and the most basic ethical principles.
The electoral fraud of the 2020 presidential election against President Trump has shown itself to be organic to this global operation, because in order to impose illegitimate restrictions in violation of the principles of law it was necessary to be able to make use of an American President who would support the psycho-pandemic and support its narrative.
The Democratic Party, part of the deep state, is carrying out its task as an accomplice of the system, just as the deep church finds in Bergoglio its own propagandist.
The recent rulings of the Supreme Court and the autonomous action of some American states — where the vaccination obligation has been declared unconstitutional — give us hope that this criminal plan can collapse and that those responsible will be identified and tried: both in America as well as in the whole world.
How was it possible to arrive at such a betrayal? How have we come to be considered enemies by those who govern us, not in support of the common good, but rather to feed a hellish machine of death and slavery?
The answer is now clear: throughout the world, in the name of a perverted concept of freedom, we have progressively erased God from society and laws.
We have denied that there is an eternal and transcendent principle, valid for all men of all times, to which the laws of States must conform.
We have replaced this absolute principle with the arbitrariness of individuals, with the principle that everyone is his own legislator.
In the name of this insane freedom — which is license and libertinage — we have allowed the Law of God and the law of nature to be violated, legitimizing the killing of children in the womb, even up to the very moment of birth; the killing of the sick and the elderly in hospital wards; the destruction of the natural family and of Marriage; we have recognized rights to vice and sin, putting the deviations of individuals before the good of society.
In short, we have subverted the entire moral order that constitutes the indispensable basis of the laws and social life of a people.
Already in the fourth century B.C., Plato wrote these things in his last work the Laws and identified the cause of the Athenian political crisis precisely in the breaking of the divine order — the cosmos — between these eternal principles and human laws.
These natural moral principles of the Greco-Roman world found their fulfillment in Christianity, which built Western civilization by giving them a supernatural impetus.
Christianity is the strongest defense against injustice, the strongest garrison against the oppression of the powerful over the weak, the violent over the peaceful, and the wicked over the good, because Christian morality makes each of us accountable to God and our neighbor for our actions, both as citizens and as rulers.
The Son of God, whose Birth we will celebrate in a few days, became Incarnate in time and in history in order to heal an ancient wound, and to restore by Grace the order broken by disobedience.
His social Kingship was the generating principle of the ordo Christianus that for two centuries now has been fiercely fought against by Freemasonry: because the Revolution it promotes is chaos; it is disorder; it is infernal rebellion against the divine order so as to impose Satan’s tyranny.
Now, as we see what is happening around us, we understand how mendacious were the promises of progress and freedom made by those who destroyed Christian society, and how deceptive was the prospect of a new Tower of Babel, built not only without regard for God but even in direct opposition to Him.
The infernal challenge of the Enemy is repeated over the centuries unchanged, but it is doomed to inexorable failure.
Behind this millennial conspiracy, the adversary is always the same, and the only thing that changes are the particular individuals who cooperate with him.
Dear American brothers and sisters! Dear Patriots! this is a crucial moment for the future of the United States of America and of the whole of humanity.
But the pandemic emergency, the farce of global warming and the green economy, and the economic crisis deliberately induced by the Great Reset with the complicity of the deep state, are all only the consequence of a much more serious problem, and it is essential to understand it in depth if we want to defeat it.
This problem is essentially moral; indeed, it is religious.
We must put God back in the first place not only in our personal lives, but also in the life of our society.
We must restore to Our Lord Jesus Christ the Crown that the Revolution has torn from Him, and in order for this to happen a true and profound conversion of individuals and of society is necessary.
For it is absolutely impossible to hope for the end of this global tyranny if we continue to remove from the Kingdom of Christ the nations that belong to Him and must belong to Him.
For this reason, the movement to overturn Roe v. Wade also acquires a very important meaning, since respect for the sacredness of unborn life must be sanctioned by positive law if it is to be a mirror of the Eternal Law.
You are animated by a yearning for justice, and this is a legitimate and good desire. “Blessed are those who hunger and thirst for righteousness,” says the Lord (Mt 5:6).
But this Justice must be based on the awareness that this is a spiritual battle in which it is necessary to take sides without equivocation and without compromise, holding transcendent and eternal references that even the pagan philosophers glimpsed, and that have found fulfillment in the Revelation of the Son of God, the Divine Master.
My appeal for an Anti-Globalist Alliance — which I renew today — aims precisely to constitute a movement of moral and spiritual rebirth which will inspire the civil, social and political action of those who do not want to be enslaved as slaves to the New World Order.
A movement that at the national and local level will be able to find a way to oppose the Great Reset and that coordinates the denunciation of the coup that is currently in progress.
Because in the awareness of who our adversary is and what his aims and purposes are, we can disrupt the criminal action he intends to pursue and force him to retreat.
In this, the opposition to the pandemic farce and the vaccination obligation must be determined and courageous on the part of each of you.
Yours must therefore be a work of truth, bringing to light the lies and deceptions of the New World Order and their anti-human and antichristic matrix.
And in this it is mainly the laity and all people of good will — each in the professional and civil role he holds — who must coordinate and organize together to make a firm but peaceful resistance, so as not to legitimize its violent repression by those who today hold power.
Be proud of your identity as American patriots and of the Faith that must animate your life.
Do not allow anyone to make you feel inferior just because you love your homeland, because you are honest at work, because you want to protect your family and raise your children with healthy values, because you respect the elderly, because you protect life from conception to its natural end.
Do not be intimidated or seduced by those who propagate a dystopian world in which a faceless power imposes on you contempt for the Law of God, presents sin and vice as licit and desirable, despises righteousness and Morality, destroys the natural family and promotes the worst perversions, plans the death of defenseless and weak creatures, and exploits humanity for its own profit or to preserve power.
Be worthy heirs of the great Archbishop Fulton Sheen, and do not follow those of your Pastors who have betrayed the mandate they have received from Our Lord, who impose iniquitous orders on you or who remain silent before the evidence of an unheard of crime against God and humanity.
May this Holy Christmas illuminate your minds and inflame your hearts before the Infant King who lays in the manger.
And just as the choirs of the Angels and the homage of the Magi united with the simple adoration of the Shepherds, so also today your commitment to the moral rebirth of the United States of America — one Nation under God —will have the blessing of Our Lord and will gather those who govern you around you. Amen.
May God bless you, and may God bless the United States of America.
+ Carlo Maria Viganò, Archbishop
18 December 2021
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| St. Athanasius: On the Incarnation |
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Posted by: Stone - 12-22-2021, 09:25 AM - Forum: Fathers of the Church
- Replies (1)
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1. Introductory.— The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father has saved the world by Him through Whom he first made it.
Whereas in what precedes we have drawn out — choosing a few points from among many — a sufficient account of the error of the heathen concerning idols, and of the worship of idols, and how they originally came to be invented; how, namely, out of wickedness men devised for themselves the worshipping of idols: and whereas we have by God's grace noted somewhat also of the divinity of the Word of the Father, and of His universal Providence and power, and that the Good Father through Him orders all things, and all things are moved by Him, and in Him are quickened: come now, Macarius (worthy of that name), and true lover of Christ, let us follow up the faith of our religion , and set forth also what relates to the Word's becoming Man, and to His divine Appearing among us, which Jews traduce and Greeks laugh to scorn, but we worship; in order that, all the more for the seeming low estate of the Word, your piety toward Him may be increased and multiplied. 2. For the more He is mocked among the unbelieving, the more witness does He give of His own Godhead; inasmuch as He not only Himself demonstrates as possible what men mistake, thinking impossible, but what men deride as unseemly, this by His own goodness He clothes with seemliness, and what men, in their conceit of wisdom, laugh at as merely human, He by His own power demonstrates to be divine, subduing the pretensions of idols by His supposed humiliation — by the Cross — and those who mock and disbelieve invisibly winning over to recognise His divinity and power. 3. But to treat this subject it is necessary to recall what has been previously said; in order that you may neither fail to know the cause of the bodily appearing of the Word of the Father, so high and so great, nor think it a consequence of His own nature that the Saviour has worn a body; but that being incorporeal by nature, and Word from the beginning, He has yet of the loving-kindness and goodness of His own Father been manifested to us in a human body for our salvation. 4. It is, then, proper for us to begin the treatment of this subject by speaking of the creation of the universe, and of God its Artificer, that so it may be duly perceived that the renewal of creation has been the work of the self-same Word that made it at the beginning. For it will appear not inconsonant for the Father to have wrought its salvation in Him by Whose means He made it.
2. Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). But diversity of bodies and parts argues a creating intellect. (2.) Platonists (pre-existent matter.) But this subjects God to human limitations, making Him not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from Scripture.
Of the making of the universe and the creation of all things many have taken different views, and each man has laid down the law just as he pleased. For some say that all things have come into being of themselves, and in a chance fashion; as, for example, the Epicureans, who tell us in their self-contempt, that universal providence does not exist, speaking right in the face of obvious fact and experience.
2. For if, as they say, everything has had its beginning of itself, and independently of purpose, it would follow that everything had come into mere being, so as to be alike and not distinct. For it would follow in virtue of the unity of body that everything must be sun or moon, and in the case of men it would follow that the whole must be hand, or eye, or foot. But as it is this is not so. On the contrary, we see a distinction of sun, moon, and earth; and again, in the case of human bodies, of foot, hand, and head. Now, such separate arrangement as this tells us not of their having come into being of themselves, but shows that a cause preceded them; from which cause it is possible to apprehend God also as the Maker and Orderer of all.
3. But others, including Plato, who is in such repute among the Greeks, argue that God has made the world out of matter previously existing and without beginning. For God could have made nothing had not the material existed already; just as the wood must exist ready at hand for the carpenter, to enable him to work at all.
4. But in so saying they know not that they are investing God with weakness. For if He is not Himself the cause of the material, but makes things only of previously existing material, He proves to be weak, because unable to produce anything He makes without the material; just as it is without doubt a weakness of the carpenter not to be able to make anything required without his timber. For, ex hypothesi, had not the material existed, God would not have made anything. And how could He in that case be called Maker and Artificer, if He owes His ability to make to some other source — namely, to the material? So that if this be so, God will be on their theory a Mechanic only, and not a Creator out of nothing ; if, that is, He works at existing material, but is not Himself the cause of the material. For He could not in any sense be called Creator unless He is Creator of the material of which the things created have in their turn been made.
5. But the sectaries imagine to themselves a different artificer of all things, other than the Father of our Lord Jesus Christ, in deep blindness even as to the words they use.
6. For whereas the Lord says to the Jews : Have you not read that from the beginning He which created them made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall become one flesh? and then, referring to the Creator, says, What, therefore, God has joined together let not man put asunder: how come these men to assert that the creation is independent of the Father? Or if, in the words of John, who says, making no exception, All things John 1:3 were made by Him, and without Him was not anything made, how could the artificer be another, distinct from the Father of Christ?
3. The true doctrine. Creation out of nothing, of God's lavish bounty of being. Man created above the rest, but incapable of independent
perseverance. Hence the exceptional and supra-natural gift of being in God's Image, with the promise of bliss conditionally upon his perseverance
in grace.
Thus do they vainly speculate. But the godly teaching and the faith according to Christ brands their foolish language as godlessness. For it knows that it was not spontaneously, because forethought is not absent; nor of existing matter, because God is not weak; but that out of nothing, and without its having any previous existence, God made the universe to exist through His word, as He says firstly through Moses: In Genesis 1:1 the beginning God created the heaven and the earth; secondly, in the most edifying book of the Shepherd, First of all believe that God is one, which created and framed all things, and made them to exist out of nothing. 2. To which also Paul refers when he says, By Hebrews 11:3 faith we understand that the worlds have been framed by the Word of God, so that what is seen has not been made out of things which do appear. 3. For God is good, or rather is essentially the source of goodness: nor could one that is good be niggardly of anything: whence, grudging existence to none, He has made all things out of nothing by His own Word, Jesus Christ our Lord. And among these, having taken special pity, above all things on earth, upon the race of men, and having perceived its inability, by virtue of the condition of its origin, to continue in one stay, He gave them a further gift, and He did not barely create man, as He did all the irrational creatures on the earth, but made them after His own image, giving them a portion even of the power of His own Word; so that having as it were a kind of reflexion of the Word, and being made rational, they might be able to abide ever in blessedness, living the true life which belongs to the saints in paradise. 4. But knowing once more how the will of man could sway to either side, in anticipation He secured the grace given them by a law and by the spot where He placed them. For He brought them into His own garden, and gave them a law: so that, if they kept the grace and remained good, they might still keep the life in paradise without sorrow or pain or care besides having the promise of incorruption in heaven; but that if they transgressed and turned back, and became evil, they might know that they were incurring that corruption in death which was theirs by nature: no longer to live in paradise, but cast out of it from that time forth to die and to abide in death and in corruption. 5. Now this is that of which Holy Writ also gives warning, saying in the Person of God: Of every tree that is in the garden, eating you shall eat: but of the tree of the knowledge of good and evil, you shall not eat of it, but on the day that you eat, dying you shall die. But by dying you shall die, what else could be meant than not dying merely, but also abiding ever in the corruption of death?
4. Our creation and God's Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world.
You are wondering, perhaps, for what possible reason, having proposed to speak of the Incarnation of the Word, we are at present treating of the origin of mankind. But this, too, properly belongs to the aim of our treatise. 2. For in speaking of the appearance of the Saviour among us, we must needs speak also of the origin of men, that you may know that the reason of His coming down was because of us, and that our transgression called forth the loving-kindness of the Word, that the Lord should both make haste to help us and appear among men. 3. For of His becoming Incarnate we were the object, and for our salvation He dealt so lovingly as to appear and be born even in a human body. 4. Thus, then, God has made man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God, and devised and contrived evil for themselves (as was said in the former treatise), received the condemnation of death with which they had been threatened; and from thenceforth no longer remained as they were made, but were being corrupted according to their devices; and death had the mastery over them as king. Romans 5:14 For transgression of the commandment was turning them back to their natural state, so that just as they have had their being out of nothing, so also, as might be expected, they might look for corruption into nothing in the course of time. 5. For if, out of a former normal state of non-existence, they were called into being by the Presence and loving-kindness of the Word, it followed naturally that when men were bereft of the knowledge of God and were turned back to what was not (for what is evil is not, but what is good is), they should, since they derive their being from God who IS, be everlastingly bereft even of being; in other words, that they should be disintegrated and abide in death and corruption. 6. For man is by nature mortal, inasmuch as he is made out of what is not; but by reason of his likeness to Him that is (and if he still preserved this likeness by keeping Him in his knowledge) he would stay his natural corruption, and remain incorrupt; as Wisdom Wisdom 6:18 says: The taking heed to His laws is the assurance of immortality; but being incorrupt, he would live henceforth as God, to which I suppose the divine Scripture refers, when it says: I have said you are gods, and you are all sons of the most Highest; but you die like men, and fall as one of the princes.
5. For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. But men, having rejected things eternal, and, by counsel of the devil, turned to the things of corruption, became the cause of their own corruption in death, being, as I said before, by nature corruptible, but destined, by the gracefollowing from partaking of the Word, to have escaped their natural state, had they remained good.
2. For because of the Word dwelling with them, even their natural corruption did not come near them, as Wisdom also says : God made man for incorruption, and as an image of His own eternity; but by envy of the devil death came into the world. But when this had come to pass, men began to die, while corruption thence-forward prevailed against them, gaining even more than its natural power over the whole race, inasmuch as it had, owing to the transgression of the commandment, the threat of the Deity as a further advantage against them.
3. For even in their misdeeds men had not stopped short at any set limits; but gradually pressing forward, have passed on beyond all measure: having to begin with been inventors of wickedness and called down upon themselves death and corruption; while later on, having turned aside to wrong and exceeding all lawlessness, and stopping at no one evil but devising all manner of new evils in succession, they have become insatiable in sinning. 4. For there were adulteries everywhere and thefts, and the whole earth was full of murders and plunderings. And as to corruption and wrong, no heed was paid to law, but all crimes were being practised everywhere, both individually and jointly. Cities were at war with cities, and nations were rising up against nations; and the whole earth was rent with civil commotions and battles; each man vying with his fellows in lawless deeds. 8. Nor were even crimes against nature far from them, but, as the Apostle and witness of Christ says: For their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the women, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was meet.
6. The human race then was wasting, God's image was being effaced, and His work ruined. Either, then, God must forego His spoken word by which man had incurred ruin; or that which had shared in the being of the Word must sink back again into destruction, in which case God's design would be defeated. What then? Was God's goodness to suffer this? But if so, why had man been made? It could have been weakness, not goodness on God's part.
For this cause, then, death having gained upon men, and corruption abiding upon them, the race of man was perishing; the rational man made in God's image was disappearing, and the handiwork of God was in process of dissolution. 2. For death, as I said above, gained from that time forth a legal Genesis 2:15 hold over us, and it was impossible to evade the law, since it had been laid down by God because of the transgression, and the result was in truth at once monstrous and unseemly. 3. For it were monstrous, firstly, that God, having spoken, should prove false — that, when once He had ordained that man, if he transgressed the commandment, should die the death, after the transgression man should not die, but God's word should be broken. For God would not be true, if, when He had said we should die, man died not. 4. Again, it were unseemly that creatures once made rational, and having partaken of the Word, should go to ruin, and turn again toward non-existence by the way of corruption. 5. For it were not worthy of God's goodness that the things He had made should waste away, because of the deceit practised on men by the devil. 6. Especially it was unseemly to the last degree that God's handicraft among men should be done away, either because of their own carelessness, or because of the deceitfulness of evil spirits.
7. So, as the rational creatures were wasting and such works in course of ruin, what was God in His goodness to do? Suffer corruption to prevail against them and death to hold them fast? And where were the profit of their having been made, to begin with? For better were they not made, than once made, left to neglect and ruin. 8. For neglect reveals weakness, and not goodness on God's part — if, that is, He allows His own work to be ruined when once He had made it — more so than if He had never made man at all. 9. For if He had not made them, none could impute weakness; but once He had made them, and created them out of nothing, it were most monstrous for the work to be ruined, and that before the eyes of the Maker. 10. It was, then, out of the question to leave men to the current of corruption; because this would be unseemly, and unworthy of God's goodness.
7. On the other hand there was the consistency of God's nature, not to be sacrificed for our profit. Were men, then, to be called upon to repent? But repentance cannot avert the execution of a law; still less can it remedy a fallen nature. We have incurred corruption and need to be restored to the Grace of God's Image. None could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all, (3) represent all to the Father.
But just as this consequence must needs hold, so, too, on the other side the just claims of God lie against it: that God should appear true to the law He had laid down concerning death. For it were monstrous for God, the Father of truth, to appear a liar for our profit and preservation. 2. So here, once more, what possible course was God to take? To demand repentance of men for their transgression? For this one might pronounce worthy of God; as though, just as from transgression men have become set towards corruption, so from repentance they may once more be set in the way of incorruption. 3. But repentance would, firstly, fail to guard the just claim of God. For He would still be none the more true, if men did not remain in the grasp of death; nor, secondly, does repentance call men back from what is their nature — it merely stays them from acts of sin. 4. Now, if there were merely a misdemeanour in question, and not a consequent corruption, repentance were well enough. But if, when transgression had once gained a start, men became involved in that corruption which was their nature, and were deprived of the grace which they had, being in the image of God, what further step was needed? Or what was required for such grace and such recall, but the Word of God, which had also at the beginning made everything out of nought? 5. For His it was once more both to bring the corruptible to incorruption, and to maintain intact the just claim of the Father upon all. For being Word of the Father, and above all, He alone of natural fitness was both able to recreate everything, and worthy to suffer on behalf of all and to be ambassador for all with the Father.
8. The Word, then, visited that earth in which He was yet always present ; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life.
For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. 2. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what had come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how little by little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery — lest the creature should perish, and His Father's handiwork in men be spent for nought — He takes unto Himself a body, and that of no different sort from ours. 3. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. 4. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father — doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord's body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.
9. The Word, since death alone could stay the plague, took a mortal body which, united with Him, should avail for all, and by partaking of His immortalitystay the corruption of the Race. By being above all, He made His Flesh an offering for our souls; by being one with us all, he clothed us with immortality. Simile to illustrate this.
For the Word, perceiving that no otherwise could the corruption of men be undone save by death as a necessary condition, while it was impossible for the Word to suffer death, being immortal, and Son of the Father; to this end He takes to Himself a body capable of death, that it, by partaking of the Word Who is above all, might be worthy to die in the stead of all, and might, because of the Word which had come to dwell in it, remain incorruptible, and that thenceforth corruption might be stayed from all by the Grace of the Resurrection. Whence, by offering unto death the body He Himself had taken, as an offering and sacrifice free from any stain, straightway He put away death from all His peers by the offering of an equivalent. 2. For being over all, the Word of God naturally by offering His own temple and corporeal instrument for the life of all satisfied the debt by His death. And thus He, the incorruptible Son of God, being conjoined with all by a like nature, naturally clothed all with incorruption, by the promise of the resurrection. For the actual corruption in death has no longer holding-ground against men, by reason of the Word, which by His one body has come to dwell among them. 3. And like as when a great king has entered into some large city and taken up his abode in one of the houses there, such city is at all events held worthy of high honour, nor does any enemy or bandit any longer descend upon it and subject it; but, on the contrary, it is thought entitled to all care, because of the king's having taken up his residence in a single house there: so, too, has it been with the Monarch of all. 4. For now that He has come to our realm, and taken up his abode in one body among His peers, henceforth the whole conspiracy of the enemy against mankind is checked, and the corruption of death which before was prevailing against them is done away. For the race of men had gone to ruin, had not the Lord and Saviour of all, the Son of God, come among us to meet the end of death.
10. By a like simile, the reasonableness of the work of redemption is shown. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought.
Now in truth this great work was peculiarly suited to God's goodness. 1. For if a king, having founded a house or city, if it be beset by bandits from the carelessness of its inmates, does not by any means neglect it, but avenges and reclaims it as his own work, having regard not to the carelessness of the inhabitants, but to what beseems himself; much more did God the Word of the all-good Father not neglect the race of men, His work, going to corruption: but, while He blotted out the death which had ensued by the offering of His own body, He corrected their neglect by His own teaching, restoring all that was man's by His own power. 2. And of this one may be assured at the hands of the Saviour's own inspired writers, if one happen upon their writings, where they say: For the love of Christ 2 Corinthians 5:14 constrains us; because we thus judge, that if one died for all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him Who for our sakes died and rose again, our Lord Jesus Christ. And, again: But we behold Him, Who has been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste of death for every man. 3. Then He also points out the reason why it was necessary for none other than God the Word Himself to become incarnate; as follows: For it became Him, for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering; by which words He means, that it belonged to none other to bring man back from the corruption which had begun, than the Word of God, Who had also made them from the beginning. 4. And that it was in order to the sacrifice for bodies such as His own that the Word Himself also assumed a body, to this, also, they refer in these words : Forasmuch then as the children are the sharers in blood and flesh, He also Himself in like manner partook of the same, that through death He might bring to naught Him that had the power of death, that is, the devil; and might deliver them who, through fear of death, were all their lifetime subject to bondage. 5. For by the sacrifice of His own body, He both put an end to the law which was against us, and made a new beginning of life for us, by the hope of resurrection which He has given us. For since from man it was that death prevailed over men, for this cause conversely, by the Word of God being made man has come about the destruction of death and the resurrection of life; as the man which bore Christ says: For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive: and so forth. For no longer now do we die as subject to condemnation; but as men who rise from the dead we await the general resurrection of all, which 1 Timothy 6:15 in its own times He shall show, even God, Who has also wrought it, and bestowed it upon us. 6. This then is the first cause of the Saviour's being made man. But one might see from the following reasons also, that His gracious coming among us was fitting to have taken place.
11. Second reason for the Incarnation. God, knowing that man was not by nature sufficient to knowHim, gave him, in order that he might have some profit in being, a knowledge of Himself. He made them in the Image of the Word, that thus they might knowthe Word, and through Him the Father. Yet man, despising this, fell into idolatry, leaving the unseen God for magic and astrology; and all this in spite of God's manifold revelation of Himself.
God, Who has the power over all things, when He was making the race of men through His own Word, seeing the weakness of their nature, that it was not sufficient of itself to know its Maker, nor to get any idea at all of God; because while He was uncreate, the creatures had been made of nought, and while He was incorporeal, men had been fashioned in a lower way in the body, and because in every way the things made fell far short of being able to comprehend and know their Maker — taking pity, I say, on the race of men, inasmuch as He is good, He did not leave them destitute of the knowledge of Himself, lest they should find no profit in existing at all. 2. For what profit to the creatures if they knew not their Maker? Or how could they be rational without knowing the Word (and Reason) of the Father, in Whom they received their very being? For there would be nothing to distinguish them even from brute creatures if they had knowledge of nothing but earthly things. Nay, why did God make them at all, as He did not wish to be known by them? 3. Whence, lest this should be so, being good, He gives them a share in His own Image, our Lord Jesus Christ, and makes them after His own Image and after His likeness: so that by such grace perceiving the Image, that is, the Word of the Father, they may be able through Him to get an idea of the Father, and knowing their Maker, live the happy and truly blessed life. 4. But men once more in their perversity having set at nought, in spite of all this, the grace given them, so wholly rejected God, and so darkened their soul, as not merely to forget their idea of God, but also to fashion for themselves one invention after another. For not only did they grave idols for themselves, instead of the truth, and honour things that were not before the living God, and serve the creature rather than the Creator, but, worst of all, they transferred the honour of God even to stocks and stones and to every material object and to men, and went even further than this, as we have said in the former treatise. 5. So far indeed did their impiety go, that they proceeded to worship devils, and proclaimed them as gods, fulfilling their own lusts. For they performed, as was said above, offerings of brute animals, and sacrifices of men, as was meet for them , binding themselves down all the faster under their maddening inspirations. 6. For this reason it was also that magic arts were taught among them, and oracles in various places led men astray, and all men ascribed the influences of their birth and existence to the stars and to all the heavenly bodies, having no thought of anything beyond what was visible. 7. And, in a word, everything was full of irreligion and lawlessness, and God alone, and His Word, was unknown, albeit He had not hidden Himself out of men's sight, nor given the knowledge of Himself in one way only; but had, on the contrary, unfolded it to them in many forms and by many ways.
12. For though man was created in grace, God, foreseeing his forgetfulness, provided also the works of creation to remind man of him. Yet further, He ordained a Law and Prophets, whose ministry was meant for all the world. Yet men heeded only their own lusts.
For whereas the grace of the Divine Image was in itself sufficient to make known God the Word, and through Him the Father; still God, knowing the weakness of men, made provision even for their carelessness: so that if they cared not to know God of themselves, they might be enabled through the works of creation to avoid ignorance of the Maker. 2. But since men's carelessness, little by little, descends to lower things, God made provision, once more, even for this weakness of theirs, by sending a law, and prophets, men such as they knew, so that even if they were not ready to look up to heaven and know their Creator, they might have their instruction from those near at hand. For men are able to learn from men more directly about higher things. 3. So it was open to them, by looking into the height of heaven, and perceiving the harmony of creation, to know its Ruler, the Word of the Father, Who, by His own providence over all things makes known the Father to all, and to this end moves all things, that through Him all may know God. 4. Or, if this were too much for them, it was possible for them to meet at least the holy men, and through them to learn of God, the Maker of all things, the Father of Christ; and that the worship of idols is godlessness, and full of all impiety. 5. Or it was open to them, by knowing the law even, to cease from all lawlessness and live a virtuous life. For neither was the law for the Jews alone, nor were the Prophets sent for them only, but, though sent to the Jews and persecuted by the Jews, they were for all the world a holy school of the knowledge of God and the conduct of the soul. 6. God's goodness then and loving-kindness being so great — men nevertheless, overcome by the pleasures of the moment and by the illusions and deceits sent by demons, did not raise their heads toward the truth, but loaded themselves the more with evils and sins, so as no longer to seem rational, but from their ways to be reckoned void of reason.
13. Here again, was God to keep silence? To allow to false gods the worship He made us to render to Himself? A king whose subjects had revolted would, after sending letters and messages, go to them in person. How much more shall God restore in us the grace of His image. This men, themselves but copies, could not do. Hence the WordHimself must come (1) to recreate, (2) to destroy death in the Body.
So then, men having thus become brutalized, and demoniacal deceit thus clouding every place, and hiding the knowledge of the true God, what was God to do? To keep still silence at so great a thing, and suffer men to be led astray by demons and not to know God? 2. And what was the use of man having been originally made in God's image? For it had been better for him to have been made simply like a brute animal, than, once made rational, for him to live the life of the brutes. 3. Or where was any necessity at all for his receiving the idea of God to begin with? For if he be not fit to receive it even now, it were better it had not been given him at first. 4. Or what profit to God Who has made them, or what glory to Him could it be, if men, made by Him, do not worship Him, but think that others are their makers? For God thus proves to have made these for others instead of for Himself. 5. Once again, a merely human king does not let the lands he has colonized pass to others to serve them, nor go over to other men; but he warns them by letters, and often sends to them by friends, or, if need be, he comes in person, to put them to rebuke in the last resort by his presence, only that they may not serve others and his own work be spent for naught. 6. Shall not God much more spare His own creatures, that they be not led astray from Him and serve things of nought? Especially since such going astray proves the cause of their ruin and undoing, and since it was unfitting that they should perish which had once been partakers of God's image. 7. What then was God to do? Or what was to be done save the renewing of that which was in God's image, so that by it men might once more be able to know Him? But how could this have come to pass save by the presence of the very Image of God, our Lord Jesus Christ? For by men's means it was impossible, since they are but made after an image; nor by angels either, for not even they are (God's) images. Whence the Word of God came in His own person, that, as He was the Image of the Father, He might be able to create afresh the man after the image. 8. But, again, it could not else have taken place had not death and corruption been done away. 9. Whence He took, in natural fitness, a mortal body, that while death might in it be once for all done away, men made after His Image might once more be renewed. None other then was sufficient for this need, save the Image of the Father.
14. A portrait once effaced must be restored from the original. Thus the Son of the Father came to seek, save, and regenerate. No other way was possible. Blinded himself, man could not see to heal. The witness of creation had failed to preserve him, and could not bring him back. The Word alone could do so. But how? Only by revealing Himself as Man.
For as, when the likeness painted on a panel has been effaced by stains from without, he whose likeness it is must needs come once more to enable the portrait to be renewed on the same wood: for, for the sake of his picture, even the mere wood on which it is painted is not thrown away, but the outline is renewed upon it; 2. in the same way also the most holy Son of the Father, being the Image of the Father, came to our region to renew man once made in His likeness, and find him, as one lost, by the remission of sins; as He says Himself in the Gospels: I came to find and to save the lost. Whence He said to the Jews also: Except a man be born again, not meaning, as they thought, birth from woman, but speaking of the soul born and created anew in the likeness of God's image. 3. But since wild idolatry and godlessness occupied the world, and the knowledge of God was hid, whose part was it to teach the world concerning the Father? Man's, might one say? But it was not in man's power to penetrate everywhere beneath the sun; for neither had they the physical strength to run so far, nor would they be able to claim credence in this matter, nor were they sufficient by themselves to withstand the deceit and impositions of evil spirits. 4. For where all were smitten and confused in soul from demoniacal deceit, and the vanity of idols, how was it possible for them to win over man's soul and man's mind — whereas they cannot even see them? Or how can a man convert what he does not see? 5. But perhaps one might say creation was enough; but if creation were enough, these great evils would never have come to pass. For creation was there already, and all the same, men were grovelling in the same error concerning God. 6. Who, then, was needed, save the Word of God, that sees both soul and mind, and that gives movement to all things in creation, and by them makes known the Father? For He who by His own Providence and ordering of all things was teaching men concerning the Father, He it was that could renew this same teaching as well. 7. How, then, could this have been done? Perhaps one might say, that the same means were open as before, for Him to show forth the truth about the Father once more by means of the work of creation. But this was no longer a sure means. Quite the contrary; for men missed seeing this before, and have turned their eyes no longer upward but downward. 8. Whence, naturally, willing to profit men, He sojourns here as man, taking to Himself a body like the others, and from things of earth, that is by the works of His body [He teaches them], so that they who would not know Him from His Providence and rule over all things, may even from the works done by His actual body know the Word of God which is in the body, and through Him the Father.
15. Thus the Word condescended to man's engrossment in corporeal things, by even taking a body. All man's superstitions He met halfway; whether men were inclined to worship Nature, Man, Demons, or the dead, He showed Himself Lord of all these.
For as a kind teacher who cares for His disciples, if some of them cannot profit by higher subjects, comes down to their level, and teaches them at any rate by simpler courses; so also did the Word of God. As Paul also says: For seeing 1 Corinthians 1:21 that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the word preached to save them that believe. 2. For seeing that men, having rejected the contemplation of God, and with their eyes downward, as though sunk in the deep, were seeking about for God in nature and in the world of sense, feigning gods for themselves of mortal men and demons; to this end the loving and general Saviour of all, the Word of God, takes to Himself a body, and as Man walks among men and meets the senses of all men half-way , to the end, I say, that they who think that God is corporeal may from what the Lord effects by His body perceive the truth, and through Him recognize the Father. 3. So, men as they were, and human in all their thoughts, on whatever objects they fixed their senses, there they saw themselves met half-way , and taught the truth from every side. 4. For if they looked with awe upon the Creation, yet they saw how she confessed Christ as Lord; or if their mind was swayed toward men, so as to think them gods, yet from the Saviour's works, supposing they compared them, the Saviour alone among men appeared Son of God; for there were no such works done among the rest as have been done by the Word of God. 5. Or if they were biassed toward evil spirits, even, yet seeing them cast out by the Word, they were to know that He alone, the Word of God, was God, and that the spirits were none. 6. Or if their mind had already sunk even to the dead, so as to worship heroes, and the gods spoken of in the poets, yet, seeing the Saviour's resurrection, they were to confess them to be false gods, and that the Lord alone is true, the Word of the Father, that was Lord even of death. 7. For this cause He was both born and appeared as Man, and died, and rose again, dulling and casting into the shade the works of all former men by His own, that in whatever direction the bias of men might be, from thence He might recall them, and teach them of His own true Father, as He Himself says: I came to save and to find that which was lost.
16. He came then to attract man's sense-bound attention to Himself as man, and so to lead him on to knowHim as God.
For men's mind having finally fallen to things of sense, the Word disguised Himself by appearing in a body, that He might, as Man, transfer men to Himself, and centre their senses on Himself, and, men seeing Him thenceforth as Man, persuade them by the works He did that He is not Man only, but also God, and the Word and Wisdom of the true God. 2. This, too, is what Paul means to point out when he says: That ye being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length, and height and depth, and to know the love of Christ which passes knowledge, that you may be filled unto all the fullness of God. 3. For by the Word revealing Himself everywhere, both above and beneath, and in the depth and in the breadth — above, in the creation; beneath, in becoming man; in the depth, in Hades; and in the breadth, in the world — all things have been filled with the knowledge of God. 4. Now for this cause, also, He did not immediately upon His coming accomplish His sacrifice on behalf of all, by offering His body to death and raising it again, for by this means He would have made Himself invisible. But He made Himself visible enough by what He did, abiding in it, and doing such works, and showing such signs, as made Him known no longer as Man, but as God the Word. 5. For by His becoming Man, the Saviour was to accomplish both works of love; first, in putting away death from us and renewing us again; secondly, being unseen and invisible, in manifesting and making Himself known by His works to be the Word of the Father, and the Ruler and King of the universe.
17. How the Incarnation did not limit the ubiquity of the Word, nor diminish His Purity. (Simile of the Sun.)
For He was not, as might be imagined, circumscribed in the body, nor, while present in the body, was He absent elsewhere; nor, while He moved the body, was the universe left void of His working and Providence; but, thing most marvellous, Word as He was, so far from being contained by anything, He rather contained all things Himself; and just as while present in the whole of Creation, He is at once distinct in being from the universe, and present in all things by His own power — giving order to all things, and over all and in all revealing His own providence, and giving life to each thing and all things, including the whole without being included, but being in His own Father alone wholly and in every respect —2. thus, even while present in a human body and Himself quickening it, He was, without inconsistency, quickening the universe as well, and was in every process of nature, and was outside the whole, and while known from the body by His works, He was none the less manifest from the working of the universe as well. 3. Now, it is the function of soul to behold even what is outside its own body, by acts of thought, without, however, working outside its own body, or moving by its presence things remote from the body. Never, that is, does a man, by thinking of things at a distance, by that fact either move or displace them; nor if a man were to sit in his own house and reason about the heavenly bodies, would he by that fact either move the sun or make the heavens revolve. But he sees that they move and have their being, without being actually able to influence them. 4. Now, the Word of God in His man's nature was not like that; for He was not bound to His body, but rather was Himself wielding it, so that He was not only in it, but was actually in everything, and while external to the universe, abode in His Father only. 5. And this was the wonderful thing that He was at once walking as man, and as the Word was quickening all things, and as the Son was dwelling with His Father. So that not even when the Virgin bore Him did He suffer any change, nor by being in the body was [His glory] dulled: but, on the contrary, He sanctified the body also. 6. For not even by being in the universe does He share in its nature, but all things, on the contrary, are quickened and sustained by Him. 7. For if the sun too, which was made by Him, and which we see, as it revolves in the heaven, is not defiled by touching the bodies upon earth, nor is it put out by darkness, but on the contrary itself illuminates and cleanses them also, much less was the all-holy Word of God, Maker and Lord also of the sun, defiled by being made known in the body; on the contrary, being incorruptible, He quickened and cleansed the body also, which was in itself mortal: who 1 Peter 2:22 did, for so it says, no sin, neither was guile found in His mouth.
18. How the Word and Power of God works in His human actions: by casting out devils, by Miracles, by His Birth of the Virgin.
Accordingly, when inspired writers on this matter speak of Him as eating and being born, understand that the body, as body, was born, and sustained with food corresponding to its nature, while God, the Word Himself, Who was united with the body, while ordering all things, also by the works He did in the body showed Himself to be not man, but God the Word. But these things are said of Him, because the actual body which ate, was born, and suffered, belonged to none other but to the Lord: and because, having become man, it was proper for these things to be predicated of Him as man, to show Him to have a body in truth, and not in seeming. 2. But just as from these things He was known to be bodily present, so from the works He did in the body He made Himself known to be Son of God. Whence also He cried to the unbelieving Jews; If I do not the works of My Father, believe Me not. But if I do them, though you believe not Me, believe My works; that you may know and understand that the Father is in Me, and I in the Father. 3. For just as, though invisible, He is known through the works of creation; so, having become man, and being in the body unseen, it may be known from His works that He Who can do these is not man, but the Power and Word of God. 4. For His charging evil spirits, and their being driven forth, this deed is not of man, but of God. Or who that saw Him healing the diseases to which the human race is subject, can still think Him man and not God? For He cleansed lepers, made lame men to walk, opened the hearing of deaf men, made blind men to see again, and in a word drove away from men all diseases and infirmities: from which acts it was possible even for the most ordinary observer to see His Godhead. For who that saw Him give back what was deficient to men born lacking, and open the eyes of the man blind from his birth, would have failed to perceive that the nature of men was subject to Him, and that He was its Artificer and Maker? For He that gave back that which the man from his birth had not, must be, it is surely evident, the Lord also of men's natural birth. 5. Therefore, even to begin with, when He was descending to us, He fashioned His body for Himself from a Virgin, thus to afford to all no small proof of His Godhead, in that He Who formed this is also Maker of everything else as well. For who, seeing a body proceeding forth from a Virgin alone without man, can fail to infer that He Who appears in it is Maker and Lord of other bodies also? 6. Or who, seeing the substance of water changed and transformed into wine, fails to perceive that He Who did this is Lord and Creator of the substance of all waters? For to this end He went upon the sea also as its Master, and walked as on dry land, to afford evidence to them that saw it of His lordship over all things. And in feeding so vast a multitude on little, and of His own self yielding abundance where none was, so that from five loaves five thousand had enough, and left so much again over, did He show Himself to be any other than the very Lord Whose Providence is over all things?
19. Man, unmoved by nature, was to be taught to knowGod by that sacred Manhood, Whose deity all nature confessed, especially in His Death.
But all this it seemed well for the Saviour to do; that since men had failed to know His Providence, revealed in the Universe, and had failed to perceive His Godhead shown in creation, they might at any rate from the works of His body recover their sight, and through Him receive an idea of the knowledge of the Father, inferring, as I said before, from particular cases His Providence over the whole. 2. For who that saw His power over evil spirits, or who that saw the evil spirits confess that He was their Lord, will hold his mind any longer in doubt whether this be the Son and Wisdom and Power of God? 3. For He made even the creation break silence: in that even at His death, marvellous to relate, or rather at His actual trophy over death — the Cross I mean — all creation was confessing that He that was made manifest and suffered in the body was not man merely, but the Son of God and Saviour of all. For the sun hid His face, and the earth quaked and the mountains were rent: all men were awed. Now these things showed that Christ on the Cross was God, while all creation was His slave, and was witnessing by its fear to its Master's presence. Thus, then, God the Word showed Himself to men by His works. But our next step must be to recount and speak of the end of His bodily life and course, and of the nature of the death of His body; especially as this is the sum of our faith, and all men without exception are full of it: so that you may know that no whit the less from this also Christ is known to be God and the Son of God.
20. None, then, could bestow incorruption, but He Who had made, none restore the likeness of God, save His Own Image, none quicken, but the Life, none teach, but the Word. And He, to pay our debt of death, must also die for us, and rise again as our first-fruits from the grave. Mortal therefore His Body must be; corruptible, His Body could not be.
We have, then, now stated in part, as far as it was possible, and as ourselves had been able to understand, the reason of His bodily appearing; that it was in the power of none other to turn the corruptible to incorruption, except the Saviour Himself, that had at the beginning also made all things out of nought and that none other could create anew the likeness of God's image for men, save the Image of the Father; and that none other could render the mortal immortal, save our Lord Jesus Christ, Who is the Very Life ; and that none other could teach men of the Father, and destroy the worship of idols, save the Word, that orders all things and is alone the true Only-begotten Son of the Father. 2. But since it was necessary also that the debt owing from all should be paid again: for, as I have already said , it was owing that all should die, for which special cause, indeed, He came among us: to this intent, after the proofs of His Godhead from His works, He next offered up His sacrifice also on behalf of all, yielding His Temple to death in the stead of all, in order firstly to make men quit and free of their old trespass, and further to show Himself more powerful even than death, displaying His own body incorruptible, as first-fruits of the resurrection of all. 3. And do not be surprised if we frequently repeat the same words on the same subject. For since we are speaking of the counsel of God, therefore we expound the same sense in more than one form, lest we should seem to be leaving anything out, and incur the charge of inadequate treatment: for it is better to submit to the blame of repetition than to leave out anything that ought to be set down. 4. The body, then, as sharing the same nature with all, for it was a human body, though by an unparalleled miracle it was formed of a virgin only, yet being mortal, was to die also, conformably to its peers. But by virtue of the union of the Word with it, it was no longer subject to corruption according to its own nature, but by reason of the Word that had come to dwell in it it was placed out of the reach of corruption. 5. And so it was that two marvels came to pass at once, that the death of all was accomplished in the Lord's body, and that death and corruption were wholly done away by reason of the Word that was united with it. For there was need of death, and death must needs be suffered on behalf of all, that the debt owing from all might be paid. 6. Whence, as I said before, the Word, since it was not possible for Him to die, as He was immortal, took to Himself a body such as could die, that He might offer it as His own in the stead of all, and as suffering, through His union with it, on behalf of all, Bring to nought Him that had the power of death, that is the devil; and might deliver them who through fear of death were all their lifetime subject to bondage.
21. Death brought to nought by the death of Christ. Why then did not Christ die privately, or in a more honourableway? He was not subject to natural death, but had to die at the hands of others. Why then did He die? Nay but for that purpose He came, and but for that, He could not have risen.
Why, now that the common Saviour of all has died on our behalf, we, the faithful in Christ, no longer die the death as before, agreeably to the warning of the law; for this condemnation has ceased; but, corruption ceasing and being put away by the grace of the Resurrection, henceforth we are only dissolved, agreeably to our bodies' mortal nature, at the time God has fixed for each, that we may be able to gain a better resurrection. 2. For like the seeds which are cast into the earth, we do not perish by dissolution, but sown in the earth, shall rise again, death having been brought to nought by the grace of the Saviour. Hence it is that blessed Paul, who was made a surety of the Resurrection to all, says: This corruptible must put on incorruption, and this mortal must put on immortality; but when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death where is your sting? O grave where is your victory? 3. Why, then, one might say, if it were necessary for Him to yield up His body to death in the stead of all, did He not lay it aside as man privately, instead of going as far as even to be crucified? For it were more fitting for Him to have laid His body aside honourably, than ignominiously to endure a death like this. 4. Now, see to it, I reply, whether such an objection be not merely human, whereas what the Saviour did is truly divine and for many reasons worthy of His Godhead. Firstly, because the death which befalls men comes to them agreeably to the weakness of their nature; for, unable to continue in one stay, they are dissolved with time. Hence, too, diseases befall them, and they fall sick and die. But the Lord is not weak, but is the Power of God and Word of God and Very Life. 5. If, then, He had laid aside His body somewhere in private, and upon a bed, after the manner of men, it would have been thought that He also did this agreeably to the weakness of His nature, and because there was nothing in him more than in other men. But since He was, firstly, the Life and the Word of God, and it was necessary, secondly, for the death on behalf of all to be accomplished, for this cause, on the one hand, because He was life and power, the body gained strength in Him; 6. while on the other, as death must needs come to pass, He did not Himself take, but received at others' hands; the occasion of perfecting His sacrifice. Since it was not fit, either, that the Lord should fall sick, who healed the diseases of others; nor again was it right for that body to lose its strength, in which He gives strength to the weaknesses of others also. 7. Why, then, did He not prevent death, as He did sickness? Because it was for this that He had the body, and it was unfitting to prevent it, lest the Resurrection also should be hindered, while yet it was equally unfitting for sickness to precede His death, lest it should be thought weakness on the part of Him that was in the body. Did He not then hunger? Yes; He hungered, agreeably to the properties of His body. But He did not perish of hunger, because of the Lord that wore it. Hence, even if He died to ransom all, yet He saw not corruption. For [His body] rose again in perfect soundness, since the body belonged to none other, but to the very Life.
22. But why did He not withdraw His body from the Jews, and so guard its immortality? (1) It became Him not to inflict death on Himself, and yet not to shun it. (2) He came to receive death as the due of others, therefore it should come to Him from without. (3) His death must be certain, to guarantee the truth of His Resurrection. Also, He could not die from infirmity, lest He should be mocked in His healing of others.
But it were better, one might say, to have hidden from the designs of the Jews, that He might guard His body altogether from death. Now let such an one be told that this too was unbefitting the Lord. For as it was not fitting for the Word of God, being the Life, to inflict death Himself on His own body, so neither was it suitable to fly from death offered by others, but rather to follow it up unto destruction, for which reason He naturally neither laid aside His body of His own accord, nor, again, fled from the Jews when they took counsel against Him. 2. But this did not show weakness on the Word's part, but, on the contrary, showed Him to be Saviour and Life; in that He both awaited death to destroy it, and hasted to accomplish the death offered Him for the salvation of all. 3. And besides, the Saviour came to accomplish not His own death, but the death of men; whence He did not lay aside His body by a death of His own John 10:17-18 — for He was Life and had none — but received that death which came from men, in order perfectly to do away with this when it met Him in His own body. 4. Again, from the following also one might see the reasonableness of the Lord's body meeting this end. The Lord was especially concerned for the resurrection of the body which He was set to accomplish. For what He was to do was to manifest it as a monument of victory over death, and to assure all of His having effected the blotting out of corruption, and of the incorruption of their bodies from thenceforward; as a gage of which and a proof of the resurrection in store for all, He has preserved His own body incorrupt. 5. If, then, once more, His body had fallen sick, and the word had been sundered from it in the sight of all, it would have been unbecoming that He who healed the diseases of others should suffer His own instrument to waste in sickness. For how could His driving out the diseases of others have been believed Matthew 27:42 in if His own temple fell sick in Him ? For either He had been mocked as unable to drive away diseases, or if He could, but did not, He would be thought insensible toward others also.
23. Necessity of a public death for the doctrine of the Resurrection.
But even if, without any disease and without any pain, He had hidden His body away privily and by Himself in Acts 26:26 a corner, or in a desert place, or in a house, or anywhere, and afterwards suddenly appeared and said that He had been raised from the dead, He would have seemed on all hands to be telling idle tales Luke 24:11, and what He said about the Resurrection would have been all the more discredited, as there was no one at all to witness to His death. Now, death must precede resurrection, as it would be no resurrection did not death precede; so that if the death of His body had taken place anywhere in secret, the death not being apparent nor taking place before witnesses, His Resurrection too had been hidden and without evidence. 2. Or why, while when He had risen He proclaimed the Resurrection, should He cause His death to take place in secret? Or why, while He drove out evil spirits in the presence of all, and made the man blind from his birth recover his sight, and changed the water into wine, that by these means He might be believed to be the Word of God, should He not manifest His mortal nature as incorruptible in the presence of all, that He might be believed Himself to be the Life? 3. Or how were His disciples to have boldness in speaking of the Resurrection, were they not able to say that He first died? Or how could they be believed, saying that death had first taken place and then the Resurrection, had they not had as witnesses of His death the men before whom they spoke with boldness? For if, even as it was, when His death and Resurrection had taken place in the sight of all, the Pharisees of that day would not believe, but compelled even those who had seen the Resurrection to deny it, why, surely, if these things had happened in secret, how many pretexts for disbelief would they have devised? 4. Or how could the end of death, and the victory over it be proved, unless challenging it before the eyes of all He had shown it to be dead, annulled for the future by the incorruption of His body?
24. Further objections anticipated. He did not choose His manner of death; for He was to prove Conqueror of death in all or any of its forms: (simile of a good wrestler). The death chosen to disgrace Him proved the Trophy against death: moreover it preserved His body undivided.
But what others also might have said, we must anticipate in reply. For perhaps a man might say even as follows: If it was necessary for His death to take place before all, and with witnesses, that the story of His Resurrection also might be believed, it would have been better at any rate for Him to have devised for Himself a glorious death, if only to escape the ignominy of the Cross. 2. But had He done even this, He would give ground for suspicion against Himself, that He was not powerful against every death, but only against the death devised for Him; and so again there would have been a pretext for disbelief about the Resurrection all the same. So death came to His body, not from Himself, but from hostile counsels, in order that whatever death they offered to the Saviour, this He might utterly do away. 3. And just as a noble wrestler, great in skill and courage, does not pick out his antagonists for himself, lest he should raise a suspicion of his being afraid of some of them, but puts it in the choice of the onlookers, and especially so if they happen to be his enemies, so that against whomsoever they match him, him he may throw, and be believed superior to them all; so also the Life of all, our Lord and Saviour, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies, which they thought dreadful and ignominious and not to be faced; so that this also being destroyed, both He Himself might be believed to be the Life, and the power of death be brought utterly to nought. 4. So something surprising and startling has happened; for the death, which they thought to inflict as a disgrace, was actually a monument of victory against death itself. Whence neither did He suffer the death of John, his head being severed, nor, as Esaias, was He sawn in sunder; in order that even in death He might still keep His body undivided and in perfect soundness, and no pretext be afforded to those that would divide the Church.
25. Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the Prince of the powers of the air in His own region, clearing the way to heaven and opening for us the everlasting doors.
And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. 2. For if He came Himself to bear the curse laid upon us, how else could He have become Galatians 3:13 a curse, unless He received the death set for a curse? And that is the Cross. For this is exactly what is written: Cursed Deuteronomy 21:23 is he that hangs on a tree. 3. Again, if the Lord's death is the ransom of all, and by His death the middle Ephesians 2:14 wall of partition is broken down, and the calling of the nations is brought about, how would He have called us to Him, had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands, that with the one He might draw the ancient people, and with the other those from the Gentiles, and unite both in Himself. 4. For this is what He Himself has said, signifying by what manner of death He was to ransom all: I, when John 12:32 I am lifted up, He says, shall draw all men unto Me. 5. And once more, if the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere, and there bearing rule over his fellow-spirits, as his peers in disobedience, not only works illusions by their means in them that are deceived, but tries to hinder them that are going up (and about this the Apostle says: According to the prince of the power of the air, of the spirit that now works in the sons of disobedience); while the Lord came to cast down the devil, and clear the air and prepare the way for us up into heaven, as said the Apostle: Through Hebrews 10:20 the veil, that is to say, His flesh — and this must needs be by death — well, by what other kind of death could this have come to pass, than by one which took place in the air, I mean the cross? For only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death. 6. For thus being lifted up He cleared the air of the malignity both of the devil and of demons of all kinds, as He says: I beheld Satan as lightning fall from heaven; and made a new opening of the way up into heaven as He says once more: Lift up your gates, O you princes, and be lifted up, you everlasting doors. For it was not the Word Himself that needed an opening of the gates, being Lord of all; nor were any of His works closed to their Maker; but we it was that needed it whom He carried up by His own body. For as He offered it to death on behalf of all, so by it He once more made ready the way up into the heavens.
26. Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c ) to wait till the witnesses of His death were dispersed, or its memory faded.
The death on the Cross, then, for us has proved seemly and fitting, and its cause has been shown to be reasonable in every respect; and it may justly be argued that in no other way than by the Cross was it right for the salvation of all to take place. For not even thus — not even on the Cross — did He leave Himself concealed; but far otherwise, while He made creation witness to the presence of its Maker, He suffered not the temple of His body to remain long, but having merely shown it to be dead, by the contact of death with it, He straightway raised it up on the third day, bearing away, as the mark of victory and the triumph over death, the incorruptibility and impassibility which resulted to His body. 2. For He could, even immediately on death, have raised His body and shown it alive; but this also the Saviour, in wise foresight, did not do. For one might have said that He had not died at all, or that death had not come into perfect contact with Him, if He had manifested the Resurrection at once. 3. Perhaps, again, had the interval of His dying and rising again been one of two days only, the glory of His incorruption would have been obscure. So in order that the body might be proved to be dead, the Word tarried yet one intermediate day, and on the third showed it incorruptible to all. 4. So then, that the death on the Cross might be proved, He raised His body on the third day. 5. But lest, by raising it up when it had remained a long time and been completely corrupted, He should be disbelieved, as though He had exchanged it for some other body — for a man might also from lapse of time distrust what he saw, and forget what had taken place — for this cause He waited not more than three days; nor did He keep long in suspense those whom He had told about the Resurrection: 6. but while the word was still echoing in their ears and their eyes were still expectant and their mind in suspense, and while those who had slain Him were still living on earth, and were on the spot and could witness to the death of the Lord's body, the Son of God Himself, after an interval of three days, showed His body, once dead, immortal and incorruptible; and it was made manifest to all that it was not from any natural weakness of the Word that dwelt in it that the body had died, but in order that in it death might be done away by the power of the Saviour.
27. The change wrought by the Cross in the relation of Death to Man.
For that death is destroyed, and that the Cross has become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ's disciples, and that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead. 2. For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible , and all wept for the dead as though they perished. But now that the Saviour has raised His body, death is no longer terrible; for all who believe in Christ tread him under as nought, and choose rather to die than to deny their faith in Christ. For they verily know that when they die they are not destroyed, but actually [begin to] live, and become incorruptible through the Resurrection. 3. And that devil that once maliciously exulted in death, now that its pains were loosed, remained the only one truly dead. And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him. But when they are gone over to Christ's faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Saviour has accomplished against it. For while still tender in years they make haste to die, and not men only, but women also, exercise themselves by bodily discipline against it. So weak has he become, that even women who were formerly deceived by him, now mock at him as dead and paralyzed. 4. For as when a tyrant has been defeated by a real king, and bound hand and foot, then all that pass by laugh him to scorn, buffeting and reviling him, no longer fearing his fury and barbarity, because of the king who has conquered him; so also, death having been conquered and exposed by the Saviour on the Cross, and bound hand and foot, all they who are in Christ, as they pass by, trample on him, and witnessing to Christ scoff at death, jesting at him, and saying what has been written against him of old: O death , where is your victory? O grave, where is your sting.
28. This exceptional fact must be tested by experience. Let those who doubtit become Christians.
Is this, then, a slight proof of the weakness of death? Or is it a slight demonstration of the victory won over him by the Saviour, when the youths and young maidens that are in Christ despise this life and practise to die? 2. For man is by nature afraid of death and of the dissolution of the body; but there is this most startling fact, that he who has put on the faith of the Cross despises even what is naturally fearful, and for Christ's sake is not afraid of death. 3. And just as, whereas fire has the natural property of burning, if some one said there was a substance which did not fear its burning, but on the contrary proved it weak — as the asbestos among the Indians is said to do — then one who did not believe the story, if he wished to put it to the test, is at any rate, after putting on the fireproof material and touching the fire, thereupon assured of the weakness attributed to the fire: 4. or if any one wished to see the tyrant bound, at any rate by going into the country and domain of his conqueror he may see the man, a terror to others, reduced to weakness; so if a man is incredulous even still after so many proofs and after so many who have become martyrs in Christ, and after the scorn shown for death every day by those who are illustrious in Christ, still, if his mind be even yet doubtful as to whether death has been brought to nought and had an end, he does well to wonder at so great a thing, only let him not prove obstinate in incredulity, nor case-hardened in the face of what is so plain. 5. But just as he who has got the asbestos knows that fire has no burning power over it, and as he who would see the tyrant bound goes over to the empire of his conqueror, so too let him who is incredulous about the victory over death receive the faith of Christ, and pass over to His teaching, and he shall see the weakness of death, and the triumph over it. For many who were formerly incredulous and scoffers have afterwards believed and so despised death as even to become martyrs for Christ Himself.
29. Here then are wonderful effects, and a sufficient cause, the Cross, to account for them, as sunrise accounts for daylight.
Now if by the sign of the Cross, and by faith in Christ, death is trampled down, it must be evident before the tribunal of truth that it is none other than Christ Himself that has displayed trophies and triumphs over death, and made him lose all his strength. 2. And if, while previously death was strong, and for that reason terrible, now after the sojourn of the Saviour and the death and Resurrection of His body it is despised, it must be evident that death has been brought to nought and conquered by the very Christ that ascended the Cross. 3. For as, if after night-time the sun rises, and the whole region of earth is illumined by him, it is at any rate not open to doubt that it is the sun who has revealed his light everywhere, that has also driven away the dark and given light to all things; so, now that death has come into contempt, and been trodden under foot, from the time when the Saviour's saving manifestation in the flesh and His death on the Cross took place, it must be quite plain that it is the very Saviour that also appeared in the body, Who has brought death to nought, and Who displays the signs of victory over him day by day in His own disciples. 4. For when one sees men, weak by nature, leaping forward to death, and not fearing its corruption nor frightened of the descent into Hades, but with eager soul challenging it; and not flinching from torture, but on the contrary, for Christ's sake electing to rush upon death in preference to life upon earth, or even if one be an eye-witness of men and females and young children rushing and leaping upon death for the sake of Christ's religion; who is so silly, or who is so incredulous, or who so maimed in his mind, as not to see and infer that Christ, to Whom the people witness, Himself supplies and gives to each the victory over death, depriving him of all his power in each one of them that hold His faith and bear the sign of the Cross. 5. For he that sees the serpent trodden under foot, especially knowing his former fierceness no longer doubts that he is dead and has quite lost his strength, unless he is perverted in mind and has not even his bodily senses sound. For who that sees a lion, either, made sport of by children, fails to see that he is either dead or has lost all his power? 6. Just as, then, it is possible to see with the eyes the truth of all this, so, now that death is made sport of and despised by believers in Christ let none any longer doubt, nor any prove incredulous, of death having been brought to nought by Christ, and the corruption of death destroyed and stayed.
30. The reality of the resurrection proved by facts: (1) the victory over death described above: (2) the Wonders of Grace are the work of One Living, of One who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who shatters their power is alive.
What we have so far said, then, is no small proof that death has been brought to naught, and that the Cross of the Lord is a sign of victory over him. But of the Resurrection of the body to immortality thereupon accomplished by Christ, the common Saviour and true Life of all, the demonstration by facts is clearer than arguments to those whose mental vision is sound. 2. For if, as our argument showed, death has been brought to nought, and because of Christ all tread him under foot, much more did He Himself first tread him down with His own body, and bring him to nought. But supposing death slain by Him, what could have happened save the rising again of His body, and its being displayed as a monument of victory against death? Or how could death have been shown to be brought to nought unless the Lord's body had risen? But if this demonstration of the Resurrection seem to any one insufficient, let him be assured of what is said even from what takes place before his eyes. 3. For whereas on a man's decease he can put forth no power, but his influence lasts to the grave and thenceforth ceases; and actions, and power over men, belong to the living only; let him who will, see and be judge, confessing the truth from what appears to sight. 4. For now that the Saviour works so great things among men, and day by day is invisibly persuading so great a multitude from every side, both from them that dwell in Greece and in foreign lands, to come over to His faith, and all to obey His teaching, will any one still hold his mind in doubt whether a Resurrection has been accomplished by the Saviour, and whether Christ is alive, or rather is Himself the Life? 5. Or is it like a dead man to be pricking the consciences of men, so that they deny their hereditary laws and bow before the teaching of Christ? Or how, if he is no longer active (for this is proper to one dead), does he stay from their activity those who are active and alive, so that the adulterer no longer commits adultery, and the murderer murders no more, nor is the inflicter of wrong any longer grasping, and the profane is henceforth religious? Or how, if He be not risen but is dead, does He drive away, and pursue, and cast down those false gods said by the unbelievers to be alive, and the demons they worship? 6. For where Christ is named, and His faith, there all idolatry is deposed and all imposture of evil spirits is exposed, and any spirit is unable to endure even the name, nay even on barely hearing it flies and disappears. But this work is not that of one dead, but of one that lives — and especially of God. 7. In particular, it would be ridiculous to say that while the spirits cast out by Him and the idols brought to nought are alive, He who chases them away, and by His power prevents their even appearing, yea, and is being confessed by them all to be Son of God, is dead.
31. If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demonsare by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ.
But they who disbelieve in the Resurrection afford a strong proof against themselves, if instead of all the spirits and the gods worshipped by them casting out Christ, Who, they say, is dead, Christ on the contrary proves them all to be dead. 2. For if it be true that one dead can exert no power, while the Saviour does daily so many works, drawing men to religion, persuading to virtue, teaching of immortality, leading on to a desire for heavenly things, revealing the knowledge of the Father, inspiring strength to meet death, showing Himself to each one, and displacing the godlessness of idolatry, and the gods and spirits of the unbelievers can do none of these things, but rather show themselves dead at the presence of Christ, their pomp being reduced to impotence and vanity; whereas by the sign of the Cross all magic is stopped, and all witchcraft brought to nought, and all the idols are being deserted and left, and every unruly pleasure is checked, and every one is looking up from earth to heaven: Whom is one to pronounce dead? Christ, that is doing so many works? But to work is not proper to one dead. Or him that exerts no power at all, but lies as it were without life? Which is essentially proper to the idols and spirits, dead as they are. 3. For the Son of God is Hebrews 4:12 living and active, and works day by day, and brings about the salvation of all. But death is daily proved to have lost all his power, and idols and spirits are proved to be dead rather than Christ, so that henceforth no man can any longer doubt of the Resurrection of His body. 4. But he who is incredulous of the Resurrection of the Lord's body would seem to be ignorant of the power of the Word and Wisdom of God. For if He took a body to Himself at all, and — in reasonable consistency, as our argument showed — appropriated it as His own, what was the Lord to do with it? Or what should be the end of the body when the Word had once descended upon it? For it could not but die, inasmuch as it was mortal, and to be offered unto death on behalf of all: for which purpose it was that the Saviour fashioned it for Himself. But it was impossible for it to remain dead, because it had been made the temple of life. Whence, while it died as mortal, it came to life again by reason of the Life in it; and of its Resurrection the works are a sign.
32. But who is to see Him risen, so as to believe? Nay, God is ever invisible and known by His works only: and here the works cry out in proof. If you do not believe, look at those who do, and perceive the Godhead of Christ. The demonssee this, though men be blind. Summary of the argument so far.
But if, because He is not seen, His having risen at all is disbelieved, it is high time for those who refuse belief to deny the very course of Nature. For it is God's peculiar property at once to be invisible and yet to be known from His works, as has been already stated above. 2. If, then, the works are not there, they do well to disbelieve what does not appear. But if the works cry aloud and show it clearly, why do they choose to deny the life so manifestly due to the Resurrection? For even if they be maimed in their intelligence, yet even with the external senses men may see the unimpeachable power and Godhead of Christ. 3. For even a blind man, if he see not the sun, yet if he but take hold of the warmth the sun gives out, knows that there is a sun above the earth. Thus let our opponents also, even if they believe not as yet, being still blind to the truth, yet at least knowing His power by others who believe, not deny the Godhead of Christ and the Resurrection accomplished by Him. 4. For it is plain that if Christ be dead, He could not be expelling demons and spoiling idols; for a dead man the spirits would not have obeyed. But if they be manifestly expelled by the naming of His name, it must be evident that He is not dead; especially as spirits, seeing even what is unseen by men, could tell if Christ were dead and refuse Him any obedience at all. 5. But as it is, what irreligious men believe not, the spirits see — that He is God — and hence they fly and fall at His feet, saying just what they uttered when He was in the body: We know You Who You are, the Holy One of God; and, Ah, what have we to do with You, Thou Son of God? I pray You, torment me not. 6. As then demons confess Him, and His works bear Him witness day by day, it must be evident, and let none brazen it out against the truth, both that the Saviour raised His own body, and that He is the true Son of God, being from Him, as from His Father, His own Word, and Wisdom, and Power, Who in ages later took a body for the salvation of all, and taught the world concerning the Father, and brought death to nought, and bestowed incorruption upon all by the promise of the Resurrection, having raised His own body as a first-fruits of this, and having displayed it by the sign of the Cross as a monument of victory over death and its corruption.
33. Unbelief of Jews and scoffing of Greeks. The former confounded by their own Scriptures. Prophecies of His coming as God and as Man.
These things being so, and the Resurrection of His body and the victory gained over death by the Saviour being clearly proved, come now let us put to rebuke both the disbelief of the Jews and the scoffing of the Gentiles. 2. For these, perhaps, are the points where Jews express incredulity, while Gentiles laugh, finding fault with the unseemliness of the Cross, and of the Word of God becoming man. But our argument shall not delay to grapple with both especially as the proofs at our command against them are clear as day. 3. For Jews in their incredulity may be refuted from the Scriptures, which even themselves read; for this text and that, and, in a word, the whole inspired Scripture, cries aloud concerning these things, as even its express words abundantly show. For prophets proclaimed beforehand concerning the wonder of the Virgin and the birth from her, saying: Lo, the Matthew 1:23; Isaiah 7:14 Virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which is, being interpreted, God with us. 4. But Moses, the truly great, and whom they believe to speak truth, with reference to the Saviour's becoming man, having estimated what was said as important, and assured of its truth, set it down in these words: There Numbers 24:5-17 shall rise a star out of Jacob, and a man out of Israel, and he shall break in pieces the captains of Moab. And again: How lovely are your habitations O Jacob, your tabernacles O Israel, as shadowing gardens, and as parks by the rivers, and as tabernacles which the Lord has fixed, as cedars by the waters. A man shall come forth out of his seed, and shall be Lord over many peoples. And again, Esaias: Before Isaiah 8:4 the Child know how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of Assyria. 5. That a man, then, shall appear is foretold in those words. But that He that is to come is Lord of all, they predict once more as follows: Behold Isaiah 19:1 the Lord sits upon a light cloud, and shall come into Egypt, and the graven images of Egypt shall be shaken. For from thence also it is that the Father calls Him back, saying: I called Hosea 11:1 My Son out of Egypt.
34. Prophecies of His passion and death in all its circumstances.
Nor is even His death passed over in silence: on the contrary, it is referred to in the divine Scriptures, even exceeding clearly. For to the end that none should err for want of instruction in the actual events, they feared not to mention even the cause of His death — that He suffers it not for His own sake, but for the immortality and salvation of all, and the counsels of the Jews against Him and the indignities offered Him at their hands. 2. They say then: A man in stripes, and knowing how to bear weakness, for his face is turned away: he was dishonoured and held in no account. He bears our sins, and is in pain on our account; and we reckoned him to be in labour, and in stripes, and in ill-usage; but he was wounded for our sins, and made weak for our wickedness. The chastisement of our peace was upon him, and by his stripes we were healed. O marvel at the loving-kindness of the Word, that for our sakes He is dishonoured, that we may be brought to honour. For all we, it says, like sheep had gone astray; man had erred in his way; and the Lord delivered him for our sins; and he opens not his mouth, because he has been evilly entreated. As a sheep was he brought to the slaughter, and as a lamb dumb before his shearer, so opens he not his mouth: in his abasement his judgment was taken away. 3. Then lest any should from His suffering conceive Him to be a common man, Holy Writ anticipates the surmises of man, and declares the power (which worked) for Him , and the difference of His nature compared with ourselves, saying: But who shall declare his generation? For his life is taken away from the earth. From the wickedness of the people was he brought to death. And I will give the wicked instead of his burial, and the rich instead of his death; for he did no wickedness, neither was guile found in his mouth. And the Lord will cleanse him from his stripes.
35. Prophecies of the Cross. How these prophecies are satisfied in Christ alone.
But, perhaps, having heard the prophecy of His death, you ask to learn also what is set forth concerning the Cross. For not even this is passed over: it is displayed by the holy men with great plainness. 2. For first Moses predicts it, and that with a loud voice, when he says: You shall see your Life hanging before your eyes, and shall not believe. 3. And next, the prophets after him witness of this, saying: But Jeremiah 11:19 I as an innocent lamb brought to be slain, knew it not; they counselled an evil counsel against me, saying, Hither and let us cast a tree upon his bread, and efface him from the land of the living. 4. And again: They pierced my hands and my feet, they numbered all my bones, they parted my garments among them, and for my vesture they cast lots. 5. Now a death raised aloft and that takes place on a tree, could be none other than the Cross: and again, in no other death are the hands and feet pierced, save on the Cross only. 6. But since by the sojourn of the Saviour among men all nations also on every side began to know God; they did not leave this point, either, without a reference: but mention is made of this matter as well in the Holy Scriptures. For there Isaiah 11:10 shall be, he says, the root of Jesse, and he that rises to rule the nations, on him shall the nations hope. This then is a little in proof of what has happened. 7. But all Scripture teems with refutations of the disbelief of the Jews. For which of the righteous men and holy prophets, and patriarchs, recorded in the divine Scriptures, ever had his corporal birth of a virgin only? Or what woman has sufficed without man for the conception of human kind? Was not Abel born of Adam, Enoch of Jared, Noe of Lamech, and Abraham of Tharra, Isaac of Abraham, Jacob of Isaac? Was not Judas born of Jacob, and Moses and Aaron of Ameram? Was not Samuel born of Elkana, was not David of Jesse, was not Solomon of David, was not Ezechias of Achaz, was not Josias of Amos, was not Esaias of Amos, was not Jeremy of Chelchias, was not Ezechiel of Buzi? Had not each a father as author of his existence? Who then is he that is born of a virgin only? For the prophet made exceeding much of this sign. 8. Or whose birth did a star in the skies forerun, to announce to the world him that was born? For when Moses was born, he was hid by his parents: David was not heard of, even by those of his neighbourhood, inasmuch as even the great Samuel knew him not, but asked, had Jesse yet another son? Abraham again became known to his neighbours as a great man only subsequently to his birth. But of Christ's birth the witness was not man, but a star in that heaven whence He was descending.
36. Prophecies of Christ's sovereignty, flight into Egypt, etc.
But what king that ever was, before he had strength to call father or mother, reigned and gained triumphs over his enemies ? Did not David come to the throne at thirty years of age, and Solomon, when he had grown to be a young man? Did not Joas enter on the kingdom when seven years old, and Josias, a still later king, receive the government about the seventh year of his age? And yet they at that age had strength to call father or mother. 2. Who, then, is there that was reigning and spoiling his enemies almost before his birth? Or what king of this sort has ever been in Israel and in Juda — let the Jews, who have searched out the matter, tell us — in whom all the nations have placed their hopes and had peace, instead of being at enmity with them on every side? 3. For as long as Jerusalem stood there was war without respite between them, and they all fought with Israel; the Assyrians oppressed them, the Egyptians persecuted them, the Babylonians fell upon them; and, strange to say, they had even the Syrians their neighbours at war against them. Or did not David war against them of Moab, and smite the Syrians, Josias guard against his neighbours, and Ezechias quail at the boasting of Senacherim, and Amalek make war against Moses, and the Amorites oppose him, and the inhabitants of Jericho array themselves against Jesus son of Naue? And, in a word, treaties of friendship had no place between the nations and Israel. Who, then, it is on whom the nations are to set their hope, it is worth while to see. For there must be such an one, as it is impossible for the prophet to have spoken falsely. 4. But which of the holy prophets or of the early patriarchs has died on the Cross for the salvation of all? Or who was wounded and destroyed for the healing of all? Or which of the righteous men, or kings, went down to Egypt, so that at his coming the idols of Egypt fell ? For Abraham went there, but idolatry prevailed universally all the same. Moses was born there, and the deluded worship of the people was there none the less.
37. Psalm 22:16, etc. Majesty of His birth and death. Confusion of oracles and demons in Egypt.
Or who among those recorded in Scripture was pierced in the hands and feet, or hung at all upon a tree, and was sacrificed on a cross for the salvation of all? For Abraham died, ending his life on a bed; Isaac and Jacob also died with their feet raised on a bed; Moses and Aaron died on the mountain; David in his house, without being the object of any conspiracy at the hands of the people; true, he was pursued by Saul, but he was preserved unhurt. Esaias was sawn asunder, but not hung on a tree. Jeremy was shamefully treated, but did not die under condemnation; Ezechie suffered, not however for the people, but to indicate what was to come upon the people. 2. Again, these, even where they suffered, were men resembling all in their common nature; but he that is declared in Scripture to suffer on behalf of all is called not merely man, but the Life of all, albeit He was in fact like men in nature. For you shall see, it says, your Life hanging before your eyes; and who shall declare his generation? For one can ascertain the genealogy of all the saints, and declare it from the beginning, and of whom each was born; but the generation of Him that is the Life the Scriptures refer to as not to be declared. 3. Who then is he of whom the Divine Scriptures say this? Or who is so great that even the prophets predict of him such great things? None else, now, is found in the Scriptures but the common Saviour of all, the Word of God, our Lord Jesus Christ. For He it is that proceeded from a virgin and appeared as man on the earth, and whose generation after the flesh cannot be declared. For there is none that can tell His father after the flesh, His body not being of a man, but of a virgin alone; 4. so that no one can declare the corporal generation of the Saviour from a man, in the same way as one can draw up a genealogy of David and of Moses and of all the patriarchs. For He it is that caused the star also to mark the birth of His body; since it was fit that the Word, coming down from heaven, should have His constellation also from heaven, and it was fitting that the King of Creation when He came forth should be openly recognized by all creation. 5. Why, He was born in Judæa, and men from Persia came to worship Him. He it is that even before His appearing in the body won the victory over His demon adversaries and a triumph over idolatry. All heathen at any rate from every region, abjuring their hereditary tradition and the impiety of idols, are now placing their hope in Christ, and enrolling themselves under Him, the like of which you may see with your own eyes. 6. For at no other time has the impiety of the Egyptians ceased, save when the Lord of all, riding as it were upon a cloud, came down there in the body and brought to nought the delusion of idols, and brought over all to Himself, and through Himself to the Father. 7. He it is that was crucified before the sun and all creation as witnesses, and before those who put Him to death: and by His death has salvation come to all, and all creation been ransomed. He is the Life of all, and He it is that as a sheep yielded His body to death as a substitute, for the salvation of all, even though the Jews believe it not.
38. Other clear prophecies of the coming of God in the flesh. Christ's miracles unprecedented.
For if they do not think these proofs sufficient, let them be persuaded at any rate by other reasons, drawn from the oracles they themselves possess. For of whom do the prophets say: I was made manifest to them that sought me not, I was found of them that asked not for me: I said Behold, here am I, to the nation that had not called upon my name; I stretched out my hands to a disobedient and gainsaying people. 2. Who, then, one might say to the Jews, is he that was made manifest? For if it is the prophet, let them say when he was hid, afterward to appear again. And what manner of prophet is this, that was not only made manifest from obscurity, but also stretched out his hands on the Cross? None surely of the righteous, save the Word of God only, Who, incorporeal by nature, appeared for our sakes in the body and suffered for all. 3. Or if not even this is sufficient for them, let them at least be silenced by another proof, seeing how clear its demonstrative force is. For the Scripture says: Be strong you hands that hang down, and feeble knees; comfort ye, you of faint mind; be strong, fear not. Behold, our God recompenses judgment; He shall come and save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the stammerers shall be plain. 4. Now what can they say to this, or how can they dare to face this at all? For the prophecy not only indicates that God is to sojourn here, but it announces the signs and the time of His coming. For they connect the blind recovering their sight, and the lame walking, and the deaf hearing, and the tongue of the stammerers being made plain, with the Divine Coming which is to take place. Let them say, then, when such signs have come to pass in Israel, or where in Jewry anything of the sort has occurred. 5. Naaman, a leper, was cleansed, but no deaf man heard nor lame walked. Elias raised a dead man; so did Eliseus; but none blind from birth regained his sight. For in good truth, to raise a dead man is a great thing, but it is not like the wonder wrought by the Saviour. Only, if Scripture has not passed over the case of the leper, and of the dead son of the widow, certainly, had it come to pass that a lame man also had walked and a blind man recovered his sight, the narrative would not have omitted to mention this also. Since then nothing is said in the Scriptures, it is evident that these things had never taken place before. 6. When, then, have they taken place, save when the Word of God Himself came in the body? Or when did He come, if not when lame men walked, and stammerers were made to speak plain, and deaf men heard, and men blind from birth regained their sight? For this was the very thing the Jews said who then witnessed it, because they had not heard of these things having taken place at any other time: Since the world began it was never heard that any one opened the eyes of a man born blind. If this man were not from God, He could do nothing.
39. Do you look for another? But Daniel foretells the exact time. Objections to this removed.
But perhaps, being unable, even they, to fight continually against plain facts, they will, without denying what is written, maintain that they are looking for these things, and that the Word of God is not yet come. For this it is on which they are for ever harping, not blushing to brazen it out in the face of plain facts. 2. But on this one point, above all, they shall be all the more refuted, not at our hands, but at those of the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: Seventy weeks are cut short upon your people, and upon the holy city, for a full end to be made of sin, and for sins to be sealed up, and to blot out iniquities, and to make atonement for iniquities, and to bring everlasting righteousness, and to seal vision and prophet, and to anoint a Holy of Holies; and you shall know and understand from the going forth of the word to restore and to build Jerusalem unto Christ the Prince 3. Perhaps with regard to the other (prophecies) they may be able even to find excuses and to put off what is written to a future time. But what can they say to this, or can they face it at all? Where not only is the Christ referred to, but He that is to be anointed is declared to be not man simply, but Holy of Holies; and Jerusalem is to stand till His coming, and thenceforth, prophet and vision cease in Israel. 4. David was anointed of old, and Solomon and Ezechias; but then, nevertheless, Jerusalem and the place stood, and prophets were prophesying: God and Asaph and Nathan; and, later, Esaias and Osee and Amos and others. And again, the actual men that were anointed were called holy, and not Holy of Holies. 5. But if they shield themselves with the captivity, and say that because of it Jerusalem was not, what can they say about the prophets too? For in fact when first the people went down to Babylon, Daniel and Jeremy were there, and Ezechiel and Aggæus and Zachary were prophesying.
40. Argument (1) from the withdrawal of prophecyand destruction of Jerusalem, (2) from the conversion of the Gentiles, and that to the God of Moses. What more remains for the Messiah to do, that Christ has not done?
So the Jews are trifling, and the time in question, which they refer to the future, is actually come. For when did prophet and vision cease from Israel, save when Christ came, the Holy of Holies? For it is a sign, and an important proof, of the coming of the Word of God, that Jerusalem no longer stands, nor is any prophet raised up nor vision revealed to them — and that very naturally. 2. For when He that was signified had come, what need was there any longer of any to signify Him? When the truth was there, what need any more of the shadow? For this was the reason of their prophesying at all — namely, till the true Righteousness should come, and He that was to ransom the sins of all. And this was why Jerusalem stood till then — namely, that there they might be exercised in the types as a preparation for the reality. 3. So when the Holy of Holies had come, naturally vision and prophecy were sealed and the kingdom of Jerusalem ceased. For kings were to be anointed among them only until the Holy of Holies should have been anointed; and Jacob prophesies that the kingdom of the Jews should be established until Him, as follows:— The ruler Genesis 49:10 shall not fail from Juda, nor the Prince from his loins, until that which is laid up for him shall come; and he is the expectation of the nations. 4. Whence the Saviour also Himself cried aloud and said: The law and the prophets prophesied until John. If then there is now among the Jews king or prophet or vision, they do well to deny the Christ that has come. But if there is neither king nor vision, but from that time forth all prophecy is sealed and the city and temple taken, why are they so irreligious and so perverse as to see what has happened, and yet to deny Christ, Who has brought it all to pass? Or why, when they see even heathens deserting their idols, and placing their hope, through Christ, on the God of Israel, do they deny Christ, Who was born of the root of Jesse after the flesh and henceforth is King? For if the nations were worshipping some other God, and not confessing the God of Abraham and Isaac and Jacob and Moses, then, once more, they would be doing well in alleging that God had not come. 5. But if the Gentiles are honouring the same God that gave the law to Moses and made the promise to Abraham, and Whose word the Jews dishonoured — why are they ignorant, or rather why do they choose to ignore, that the Lord foretold by the Scriptures has shone forth upon the world, and appeared to it in bodily form, as the Scripture said: The Lord God has shined upon us; and again: He sent His Word and healed them; and again: Not a messenger, not an angel, but the Lord Himself saved them? 6. Their state may be compared to that of one out of his right mind, who sees the earth illumined by the sun, but denies the sun that illumines it. For what more is there for him whom they expect to do, when he has come? To call the heathen? But they are called already. To make prophecy, and king, and vision to cease? This too has already come to pass. To expose the godlessness of idolatry? It is already exposed and condemned. Or to destroy death? He is already destroyed. 7. What then has not come to pass, that the Christ must do? What is left unfulfilled, that the Jews should now disbelieve with impunity? For if, I say — which is just what we actually see — there is no longer king nor prophet nor Jerusalem nor sacrifice nor vision among them, but even the whole earth is filled with the knowledge of God, and Gentiles, leaving their godlessness, are now taking refuge with the God of Abraham, through the Word, even our Lord Jesus Christ, then it must be plain, even to those who are exceedingly obstinate, that the Christ has come, and that He has illumined absolutely all with His light, and given them the true and divine teaching concerning His Father. 8. So one can fairly refute the Jews by these and by other arguments from the Divine Scriptures.
41. Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? For a human body is a part of the same whole.
But one cannot but be utterly astonished at the Gentiles, who, while they laugh at what is no matter for jesting, are themselves insensible to their own disgrace, which they do not see that they have set up in the shape of stocks and stones. 2. Only, as our argument is not lacking in demonstrative proof, come let us put them also to shame on reasonable grounds — mainly from what we ourselves also see. For what is there on our side that is absurd, or worthy of derision? Is it merely our saying that the Word has been made manifest in the body? But this even they will join in owning to have happened without any absurdity, if they show themselves friends of truth. 3. If then they deny that there is a Word of God at all, they do so gratuitously , jesting at what they know not. 4. But if they confess that there is a Word of God, and He ruler of the universe, and that in Him the Father has produced the creation, and that by His Providence the whole receives light and life and being, and that He reigns over all, so that from the works of His providence He is known, and through Him the Father — consider, I pray you, whether they be not unwittingly raising the jest against themselves. 5. The philosophers of the Greeks say that the universe is a great body ; and rightly so. For we see it and its parts as objects of our senses. If, then, the Word of God is in the Universe, which is a body, and has united Himself with the whole and with all its parts, what is there surprising or absurd if we say that He has united Himself with man also. 6. For if it were absurd for Him to have been in a body at all, it would be absurd for Him to be united with the whole either, and to be giving light and movement to all things by His providence. For the whole also is a body. 7. But if it beseems Him to unite Himself with the universe, and to be made known in the whole, it must beseem Him also to appear in a human body, and that by Him it should be illumined and work. For mankind is part of the whole as well as the rest. And if it be unseemly for a part to have been adopted as His instrument to teach men of His Godhead, it must be most absurd that He should be made known even by the whole universe.
42. His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself.
For just as, while the whole body is quickened and illumined by man, supposing one said it were absurd that man's power should also be in the toe, he would be thought foolish; because, while granting that he pervades and works in the whole, he demurs to his being in the part also; thus he who grants and believes that the Word of God is in the whole Universe, and that the whole is illumined and moved by Him, should not think it absurd that a single human body also should receive movement and light from Him. 2. But if it is because the human race is a thing created and has been made out of nothing, that they regard that manifestation of the Saviour in man, which we speak of, as not seemly, it is high time for them to eject Him from creation also; for it too has been brought into existence by the Word out of nothing. 3. But if, even though creation be a thing made, it is not absurd that the Word should be in it, then neither is it absurd that He should be in man. For whatever idea they form of the whole, they must necessarily apply the like idea to the part. For man also, as I said before, is a part of the whole. 4. Thus it is not at all unseemly that the Word should be in man, while all things are deriving from Him their light and movement and light, as also their authors say, In him we live and move and have our being. 5. So, then, what is there to scoff at in what we say, if the Word has used that, wherein He is, as an instrument to manifest Himself? For were He not in it, neither could He have used it; but if we have previously allowed that He is in the whole and in its parts, what is there incredible in His manifesting Himself in that wherein He is? 6. For by His own power He is united wholly with each and all, and orders all things without stint, so that no one could have called it out of place for Him to speak, and make known Himself and His Father, by means of sun, if He so willed, or moon, or heaven, or earth, or waters, or fire ; inasmuch as He holds in one all things at once, and is in fact not only in all but also in the part in question, and there invisibly manifests Himself. In like manner it cannot be absurd if, ordering as He does the whole, and giving life to all things, and having willed to make Himself known through men, He has used as His instrument a human body to manifest the truth and knowledge of the Father. For humanity, too, is an actual part of the whole. 7. And as Mind, pervading man all through, is interpreted by a part of the body, I mean the tongue, without any one saying, I suppose, that the essence of the mind is on that account lowered, so if the Word, pervading all things, has used a human instrument, this cannot appear unseemly. For, as I have said previously, if it be unseemly to have used a body as an instrument, it is unseemly also for Him to be in the Whole.
43. He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves.
Now, if they ask, Why then did He not appear by means of other and nobler parts of creation, and use some nobler instrument, as the sun, or moon, or stars, or fire, or air, instead of man merely? Let them know that the Lord came not to make a display, but to heal and teach those who were suffering. 2. For the way for one aiming at display would be, just to appear, and to dazzle the beholders; but for one seeking to heal and teach the way is, not simply to sojourn here, but to give himself to the aid of those in want, and to appear as they who need him can bear it; that he may not, by exceeding the requirements of the sufferers, trouble the very persons that need him, rendering God's appearance useless to them. 3. Now, nothing in creation had gone astray with regard to their notions of God, save man only. Why, neither sun, nor moon, nor heaven, nor the stars, nor water, nor air had swerved from their order; but knowing their Artificer and Sovereign, the Word, they remain as they were made. But men alone, having rejected what was good, then devised things of nought instead of the truth, and have ascribed the honour due to God, and their knowledge of Him, to demons and men in the shape of stones. 4. With reason, then, since it were unworthy of the Divine Goodness to overlook so grave a matter, while yet men were not able to recognise Him as ordering and guiding the whole, He takes to Himself as an instrument a part of the whole, His human body, and unites Himself with that, in order that since men could not recognise Him in the whole, they should not fail to know Him in the part; and since they could not look up to His invisible power, might be able, at any rate, from what resembled themselves to reason to Him and to contemplate Him. 5. For, men as they are, they will be able to know His Father more quickly and directly by a body of like nature and by the divine works wrought through it, judging by comparison that they are not human, but the works of God, which are done by Him. 6. And if it were absurd, as they say, for the Word to be known through the works of the body, it would likewise be absurd for Him to be known through the works of the universe. For just as He is in creation, and yet does not partake of its nature in the least degree, but rather all things partake of His power; so while He used the body as His instrument He partook of no corporeal property, but, on the contrary, Himself sanctified even the body. 7. For if even Plato, who is in such repute among the Greeks, says that its author, beholding the universe tempest-tossed, and in peril of going down to the place of chaos, takes his seat at the helm of the soul and comes to the rescue and corrects all its calamities; what is there incredible in what we say, that, mankind being in error, the Word lighted down upon it and appeared as man, that He might save it in its tempest by His guidance and goodness?
44. As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.)
But perhaps, shamed into agreeing with this, they will choose to say that God, if He wished to reform and to save mankind, ought to have done so by a mere fiat , without His word taking a body, in just the same way as He did formerly, when He produced them out of nothing. 2. To this objection of theirs a reasonable answer would be: that formerly, nothing being in existence at all, what was needed to make everything was a fiat and the bare will to do so. But when man had once been made, and necessity demanded a cure, not for things that were not, but for things that had come to be, it was naturally consequent that the Physician and Saviour should appear in what had come to be, in order also to cure the things that were. For this cause, then, He has become man, and used His body as a human instrument. 3. For if this were not the right way, how was the Word, choosing to use an instrument, to appear? Or whence was He to take it, save from those already in being, and in need of His Godhead by means of one like themselves? For it was not things without being that needed salvation, so that a bare command should suffice, but man, already in existence, was going to corruption and ruin. It was then natural and right that the Word should use a human instrument and reveal Himself everywhither. 4. Secondly, you must know this also, that the corruption which had set in was not external to the body, but had become attached to it; and it was required that, instead of corruption, life should cleave to it; so that, just as death has been engendered in the body, so life may be engendered in it also. 5. Now if death were external to the body, it would be proper for life also to have been engendered externally to it. But if death was wound closely to the body and was ruling over it as though united to it, it was required that life also should be wound closely to the body, that so the body, by putting on life in its stead, should cast off corruption. Besides, even supposing that the Word had come outside the body, and not in it, death would indeed have been defeated by Him, in perfect accordance with nature, inasmuch as death has no power against the Life; but the corruption attached to the body would have remained in it none the less. 6. For this cause the Saviour reasonably put on Him a body, in order that the body, becoming wound closely to the Life, should no longer, as mortal, abide in death, but, as having put on immortality, should thenceforth rise again and remain immortal. For, once it had put on corruption, it could not have risen again unless it had put on life. And death likewise could not, from its very nature, appear, save in the body. Therefore He put on a body, that He might find death in the body, and blot it out. For how could the Lord have been proved at all to be the Life, had He not quickened what was mortal? 7. And just as, whereas stubble is naturally destructible by fire, supposing (firstly) a man keeps fire away from the stubble, though it is not burned, yet the stubble remains, for all that, merely stubble, fearing the threat of the fire — for fire has the natural property of consuming it; while if a man (secondly) encloses it with a quantity of asbestos, the substance said to be an antidote to fire, the stubble no longer dreads the fire, being secured by its enclosure in incombustible matter; 8. in this very way one may say, with regard to the body and death, that if death had been kept from the body by a mere command on His part, it would none the less have been mortal and corruptible, according to the nature of bodies; but, that this should not be, it put on the incorporeal Word of God, and thus no longer fears either death or corruption, for it has life as a garment, and corruption is done away in it.
45. Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts.
Consistently, therefore, the Word of God took a body and has made use of a human instrument, in order to quicken the body also, and as He is known in creation by His works so to work in man as well, and to show Himself everywhere, leaving nothing void of His own divinity, and of the knowledge of Him. 2. For I resume, and repeat what I said before, that the Saviour did this in order that, as He fills all things on all sides by His presence, so also He might fill all things with the knowledge of Him, as the divine Scripture also says : The whole earth was filled with the knowledge of the Lord. 3. For if a man will but look up to heaven, he sees its Order, or if he cannot raise his face to heaven, but only to man, he sees His power, beyond comparison with that of men, shown by His works, and learns that He alone among men is God the Word. Or if a man is gone astray among demons, and is in fear of them, he may see this man drive them out, and make up his mind that He is their Master. Or if a man has sunk to the waters , and thinks that they are God — as the Egyptians, for instance, reverence the water — he may see its nature changed by Him, and learn that the Lord is Creator of the waters. 4. But if a man is gone down even to Hades, and stands in awe of the heroes who have descended there, regarding them as gods, yet he may see the fact of Christ's Resurrection and victory over death, and infer that among them also Christ alone is true God and Lord. 5. For the Lord touched all parts of creation, and freed and undeceived all of them from every illusion; as Paul says: Having Colossians 2:15 put off from Himself the principalities and the powers, He triumphed on the Cross: that no one might by any possibility be any longer deceived, but everywhere might find the true Word of God. 6. For thus man, shut in on every side , and beholding the divinity of the Word unfolded everywhere, that is, in heaven, in Hades, in man, upon earth, is no longer exposed to deceit concerning God, but is to worship Christ alone, and through Him come rightly to know the Father. 7. By these arguments, then, on grounds of reason, the Gentiles in their turn will fairly be put to shame by us. But if they deem the arguments insufficient to shame them, let them be assured of what we are saying at any rate by facts obvious to the sight of all.
46. Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform.
When did men begin to desert the worshipping of idols, save since God, the true Word of God, has come among men? Or when have the oracles among the Greeks, and everywhere, ceased and become empty, save when the Saviour has manifested Himself upon earth? 2. Or when did those who are called gods and heroes in the poets begin to be convicted of being merely mortal men , save since the Lord erected His conquest of death, and preserved incorruptible the body he had taken, raising it from the dead? 3. Or when did the deceitfulness and madness of demons fall into contempt, save when the power of God, the Word, the Master of all these as well, condescending because of man's weakness, appeared on earth? Or when did the art and the schools of magic begin to be trodden down, save when the divine manifestation of the Word took place among men? 4. And, in a word, at what time has the wisdom of the Greeks become foolish, save when the true Wisdom of God manifested itself on earth? For formerly the whole world and every place was led astray by the worshipping of idols, and men regarded nothing else but the idols as gods. But now, all the world over, men are deserting the superstition of the idols, and taking refuge with Christ; and, worshipping Him as God, are by His means coming to know that Father also Whom they knew not. 5. And, marvellous fact, whereas the objects of worship were various and of vast number, and each place had its own idol, and he who was accounted a god among them had no power to pass over to the neighbouring place, so as to persuade those of neighbouring peoples to worship him, but was barely served even among his own people; for no one else worshipped his neighbour's god — on the contrary, each man kept to his own idol , thinking it to be lord of all — Christ alone is worshipped as one and the same among all peoples; and what the weakness of the idols could not do — to persuade, namely, even those dwelling close at hand — this Christ has done, persuading not only those close at hand, but simply the entire world, to worship one and the same Lord, and through Him God, even His Father.
47. The numerous oracles — fancied apparitions in sacred places, etc., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness — men of little intellect have infused into the multitudes of the churches the principle of a supernatural life.
And whereas formerly every place was full of the deceit of the oracles , and the oracles at Delphi and Dodona, and in Bœotia and Lycia and Libya and Egypt and those of the Cabiri , and the Pythoness, were held in repute by men's imagination, now, since Christ has begun to be preached everywhere, their madness also has ceased and there is none among them to divine any more. 2. And whereas formerly demons used to deceive men's fancy, occupying springs or rivers, trees or stones, and thus imposed upon the simple by their juggleries; now, after the divine visitation of the Word, their deception has ceased. For by the Sign of the Cross, though a man but use it, he drives out their deceits. 3. And while formerly men held to be gods the Zeus and Cronos and Apollo and the heroes mentioned in the poets, and went astray in honouring them; now that the Saviour has appeared among men, those others have been exposed as mortal men , and Christ alone has been recognised among men as the true God, the Word of God. 4. And what is one to say of the magic esteemed among them? That before the Word sojourned among us this was strong and active among Egyptians, and Chaldees, and Indians, and inspired awe in those who saw it; but that by the presence of the Truth, and the Appearing of the Word, it also has been thoroughly confuted, and brought wholly to nought. 5. But as to Gentile wisdom, and the sounding pretensions of the philosophers, I think none can need our argument, since the wonder is before the eyes of all, that while the wise among the Greeks had written so much, and were unable to persuade even a few from their own neighbourhood, concerning immortality and a virtuous life, Christ alone, by ordinary language, and by men not clever with the tongue, has throughout all the world persuaded whole churches full of men to despise death, and to mind the things of immortality; to overlook what is temporal and to turn their eyes to what is eternal; to think nothing of earthly glory and to strive only for the heavenly.
48. Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demonsand magic. Christ by His Power shows Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God.
Now these arguments of ours do not amount merely to words, but have in actual experience a witness to their truth. 2. For let him that will, go up and behold the proof of virtue in the virgins of Christ and in the young men that practise holy chastity , and the assurance of immortality in so great a band of His martyrs. 3. And let him come who would test by experience what we have now said, and in the very presence of the deceit of demons and the imposture of oracles and the marvels of magic, let him use the Sign of that Cross which is laughed at among them, and he shall see how by its means demons fly, oracles cease, all magic and witchcraft is brought to nought. 4. Who, then, and how great is this Christ, Who by His own Name and Presence casts into the shade and brings to nought all things on every side, and is alone strong against all, and has filled the whole world with His teaching? Let the Greeks tell us, who are pleased to laugh, and blush not. 5. For if He is a man, how then has one man exceeded the power of all whom even themselves bold to be gods, and convicted them by His own power of being nothing? But if they call Him a magician, how can it be that by a magician all magic is destroyed, instead of being confirmed? For if He conquered particular magicians, or prevailed over one only, it would be proper for them to hold that He excelled the rest by superior skill; 6. but if His Cross has won the victory over absolutely all magic, and over the very name of it, it must be plain that the Saviour is not a magician, seeing that even those demons who are invoked by the other magicians fly from Him as their Master. 7. Who He is, then, let the Greeks tell us, whose only serious pursuit is jesting. Perhaps they might say that He, too, was a demon, and hence His strength. But say this as they will, they will have the laugh against them, for they can once more be put to shame by our former proofs. For how is it possible that He should be a demon who drives the demons out? 8. For if He simply drove out particular demons, it might properly be held that by the chief of demons He prevailed against the lesser, just as the Jews said to Him when they wished to insult Him. But if, by His Name being named, all madness of the demons is uprooted and chased away, it must be evident that here, too, they are wrong, and that our Lord and Saviour Christ is not, as they think, some demoniacal power. 9. Then, if the Saviour is neither a man simply, nor a magician, nor some demon, but has by His own Godhead brought to nought and cast into the shade both the doctrine found in the poets and the delusion of the demons and the wisdom of the Gentiles, it must be plain and will be owned by all, that this is the true Son of God, even the Word and Wisdom and Power of the Father from the beginning. For this is why His works also are no works of man, but are recognised to be above man, and truly God's works, both from the facts in themselves, and from comparison with [the rest of] mankind.
49. His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, etc.
For what man, that ever was born, formed a body for himself from a virgin alone? Or what man ever healed such diseases as the common Lord of all? Or who has restored what was wanting to man's nature, and made one blind from his birth to see? 2. Asclepius was deified among them, because he practised medicine and found out herbs for bodies that were sick; not forming them himself out of the earth, but discovering them by science drawn from nature. But what is this to what was done by the Saviour, in that, instead of healing a wound, He modified a man's original nature, and restored the body whole. 3. Heracles is worshipped as a god among the Greeks because he fought against men, his peers, and destroyed wild beasts by guile. What is this to what was done by the Word, in driving away from man diseases and demons and death itself? Dionysus is worshipped among them because he has taught man drunkenness; but the true Saviour and Lord of all, for teaching temperance, is mocked by these people. 4. But let these matters pass. What will they say to the other miracles of His Godhead? At what man's death was the sun darkened and the earth shaken? Lo even to this day men are dying, and they died also of old. When did any such-like wonder happen in their case? 5. Or, to pass over the deeds done through His body, and mention those after its rising again: what man's doctrine that ever was has prevailed everywhere, one and the same, from one end of the earth to the other, so that his worship has winged its way through every land? 6. Or why, if Christ is, as they say, a man, and not God the Word, is not His worship prevented by the gods they have from passing into the same land where they are? Or why on the contrary does the Word Himself, sojourning here, by His teaching stop their worship and put their deception to shame?
50. Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend.
Many before this Man have been kings and tyrants of the world, many are on record who have been wise men and magicians, among the Chaldæans and Egyptians and Indians; which of these, I say, not after death, but while still alive, was ever able so far to prevail as to fill the whole earth with his teaching and reform so great a multitude from the superstition of idols, as our Saviour has brought over from idols to Himself? 2. The philosophers of the Greeks have composed many works with plausibility and verbal skill; what result, then, have they exhibited so great as has the Cross of Christ? For the refinements they taught were plausible enough till they died; but even the influence they seemed to have while alive was subject to their mutual rivalries; and they were emulous, and declaimed against one another. 3. But the Word of God, most strange fact, teaching in meaner language, has cast into the shade the choice sophists; and while He has, by drawing all to Himself, brought their schools to nought, He has filled His own churches; and the marvellous thing is, that by going down as man to death, He has brought to nought the sounding utterances of the wise concerning idols. 4. For whose death ever drove out demons? Or whose death did demons ever fear, as they did that of Christ? For where the Saviour's name is named, there every demon is driven out. Or who has so rid men of the passions of the natural man, that whoremongers are chaste, and murderers no longer hold the sword, and those who were formerly mastered by cowardice play the man? 5. And, in short, who persuaded men of barbarous countries and heathen men in various places to lay aside their madness, and to mind peace, if it be not the Faith of Christ and the Sign of the Cross? Or who else has given men such assurance of immortality, as has the Cross of Christ, and the Resurrection of His Body? 6. For although the Greeks have told all manner of false tales, yet they were not able to feign a Resurrection of their idols — for it never crossed their mind, whether it be at all possible for the body again to exist after death. And here one would most especially accept their testimony, inasmuch as by this opinion they have exposed the weakness of their own idolatry, while leaving the possibility open to Christ, so that hence also He might be made known among all as Son of God.
51. The new virtue of continence. Revolution of Society, purified and pacified by Christianity.
Which of mankind, again, after his death, or else while living, taught concerning virginity, and that this virtue was not impossible among men? But Christ, our Saviour and King of all, had such power in His teaching concerning it, that even children not yet arrived at the lawful age vow that virginity which lies beyond the law. 2. What man has ever yet been able to pass so far as to come among Scythians and Ethiopians, or Persians or Armenians or Goths, or those we hear of beyond the ocean or those beyond Hyrcania, or even the Egyptians and Chaldees, men that mind magic and are superstitious beyond nature and savage in their ways, and to preach at all about virtue and self-control, and against the worshipping of idols, as has the Lord of all, the Power of God, our Lord Jesus Christ? 3. Who not only preached by means of His own disciples, but also carried persuasion to men's mind, to lay aside the fierceness of their manners, and no longer to serve their ancestral gods, but to learn to know Him, and through Him to worship the Father. 4. For formerly, while in idolatry, Greeks and Barbarians used to war against each other, and were actually cruel to their own kin. For it was impossible for any one to cross sea or land at all, without arming the hand with swords , because of their implacable fighting among themselves. 5. For the whole course of their life was carried on by arms, and the sword with them took the place of a staff, and was their support in every emergency; and still, as I said before, they were serving idols, and offering sacrifices to demons, while for all their idolatrous superstition they could not be reclaimed from this spirit. 6. But when they have come over to the school of Christ, then, strangely enough, as men truly pricked in conscience, they have laid aside the savagery of their murders and no longer mind the things of war: but all is at peace with them, and from henceforth what makes for friendship is to their liking.
52. Wars, etc., roused by demons, lulled by Christianity.
Who then is He that has done this, or who is He that has united in peace men that hated one another, save the beloved Son of the Father, the common Saviour of all, even Jesus Christ, Who by His own love underwent all things for our salvation? For even from of old it was prophesied of the peace He was to usher in, where the Scripture says: They Isaiah 2:4 shall beat their swords into ploughshares, and their pikes into sickles, and nation shall not take the sword against nation, neither shall they learn war any more. 2. And this is at least not incredible, inasmuch as even now those barbarians who have an innate savagery of manners, while they still sacrifice to the idols of their country, are mad against one another, and cannot endure to be a single hour without weapons: 3. but when they hear the teaching of Christ, straightway instead of fighting they turn to husbandry, and instead of arming their hands with weapons they raise them in prayer, and in a word, in place of fighting among themselves, henceforth they arm against the devil and against evil spirits, subduing these by self-restraint and virtue of soul. 4. Now this is at once a proof of the divinity of the Saviour, since what men could not learn among idols they have learned from Him; and no small exposure of the weakness and nothingness of demons and idols. For demons, knowing their own weakness, for this reason formerly set men to make war against one another, lest, if they ceased from mutual strife, they should turn to battle against demons. 5. Why, they who become disciples of Christ, instead of warring with each other, stand arrayed against demons by their habits and their virtuous actions: and they rout them, and mock at their captain the devil; so that in youth they are self-restrained, in temptations endure, in labours persevere, when insulted are patient, when robbed make light of it: and, wonderful as it is, they despise even death and become martyrs of Christ.
53. The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man.
And to mention one proof of the divinity of the Saviour, which is indeed utterly surprising — what mere man or magician or tyrant or king was ever able by himself to engage with so many, and to fight the battle against all idolatry and the whole demoniacal host and all magic, and all the wisdom of the Greeks, while they were so strong and still flourishing and imposing upon all, and at one onset to check them all, as was our Lord, the true Word of God, Who, invisibly exposing each man's error, is by Himself bearing off all men from them all, so that while they who were worshipping idols now trample upon them, those in repute for magic burn their books, and the wise prefer to all studies the interpretation of the Gospels? 2. For whom they used to worship, them they are deserting, and Whom they used to mock as one crucified, Him they worship as Christ, confessing Him to be God. And they that are called gods among them are routed by the Sign of the Cross, while the Crucified Saviour is proclaimed in all the world as God and the Son of God. And the gods worshipped among the Greeks are falling into ill repute at their hands, as scandalous beings; while those who receive the teaching of Christ live a chaster life than they. 3. If, then, these and the like are human works, let him who will point out similar works on the part of men of former time, and so convince us. But if they prove to be, and are, not men's works, but God's, why are the unbelievers so irreligious as not to recognise the Master that wrought them? 4. For their case is as though a man, from the works of creation, failed to know God their Artificer. For if they knew His Godhead from His power over the universe, they would have known that the bodily works of Christ also are not human, but are the works of the Saviour of all, the Word of God. And did they thus know, they would not, as Paul said 1 Corinthians 2:8, have crucified the Lord of glory.
54. The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold.
As, then, if a man should wish to see God, Who is invisible by nature and not seen at all, he may know and apprehend Him from His works: so let him who fails to see Christ with his understanding, at least apprehend Him by the works of His body, and test whether they be human works or God's works. 2. And if they be human, let him scoff; but if they are not human, but of God, let him recognise it, and not laugh at what is no matter for scoffing; but rather let him marvel that by so ordinary a means things divine have been manifested to us, and that by death immortality has reached to all, and that by the Word becoming man, the universal Providence has been known, and its Giver and Artificer the very Word of God. 3. For He was made man that we might be made God ; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality. For while He Himself was in no way injured, being impassible and incorruptible and very Word and God, men who were suffering, and for whose sakes He endured all this, He maintained and preserved in His own impassibility. 4. And, in a word, the achievements of the Saviour, resulting from His becoming man, are of such kind and number, that if one should wish to enumerate them, he may be compared to men who gaze at the expanse of the sea and wish to count its waves. For as one cannot take in the whole of the waves with his eyes, for those which are coming on baffle the sense of him that attempts it; so for him that would take in all the achievements of Christ in the body, it is impossible to take in the whole, even by reckoning them up, as those which go beyond his thought are more than those he thinks he has taken in. 5. Better is it, then, not to aim at speaking of the whole, where one cannot do justice even to a part, but, after mentioning one more, to leave the whole for you to marvel at. For all alike are marvellous, and wherever a man turns his glance, he may behold on that side the divinity of the Word, and be struck with exceeding great awe.
55. Summary of foregoing. Cessation of pagan oracles, etc.: propagation of the faith. The true King has come forth and silenced all usurpers.
This, then, after what we have so far said, it is right for you to realize, and to take as the sum of what we have already stated, and to marvel at exceedingly; namely, that since the Saviour has come among us, idolatry not only has no longer increased, but what there was is diminishing and gradually coming to an end: and not only does the wisdom of the Greeks no longer advance, but what there is is now fading away: and demons, so far from cheating any more by illusions and prophecies and magic arts, if they so much as dare to make the attempt, are put to shame by the sign of the Cross. 2. And to sum the matter up: behold how the Saviour's doctrine is everywhere increasing, while all idolatry and everything opposed to the faith of Christ is daily dwindling, and losing power, and falling. And thus beholding, worship the Saviour, Who is above all and mighty, even God the Word; and condemn those who are being worsted and done away by Him. 3. For as, when the sun has come, darkness no longer prevails, but if any be still left anywhere it is driven away; so, now that the divine Appearing of the Word of God has come, the darkness of the idols prevails no more, and all parts of the world in every direction are illumined by His teaching. 4. And as, when a king is reigning in some country without appearing but keeps at home in his own house, often some disorderly persons, abusing his retirement, proclaim themselves; and each of them, by assuming the character, imposes on the simple as king, and so men are led astray by the name, hearing that there is a king, but not seeing him, if for no other reason, because they cannot enter the house; but when the real king comes forth and appears, then the disorderly impostors are exposed by his presence, while men, seeing the real king, desert those who previously led them astray: 5. in like manner, the evil spirits formerly used to deceive men, investing themselves with God's honour; but when the Word of God appeared in a body, and made known to us His own Father, then at length the deceit of the evil spirits is done away and stopped, while men, turning their eyes to the true God, Word of the Father, are deserting the idols, and now coming to know the true God. 6. Now this is a proof that Christ is God the Word, and the Power of God. For whereas human things cease, and the Word of Christ abides, it is clear to all eyes that what ceases is temporary, but that He Who abides is God, and the true Son of God, His only-begotten Word.
56. Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment.
Let this, then, Christ-loving man, be our offering to you, just for a rudimentary sketch and outline, in a short compass, of the faith of Christ and of His Divine appearing to usward. But you, taking occasion by this, if you light upon the text of the Scriptures, by genuinely applying your mind to them, will learn from them more completely and clearly the exact detail of what we have said. 2. For they were spoken and written by God, through men who spoke of God. But we impart of what we have learned from inspired teachers who have been conversant with them, who have also become martyrs for the deity of Christ, to your zeal for learning, in turn. 3. And you will also learn about His second glorious and truly divine appearing to us, when no longer in lowliness, but in His own glory — no longer in humble guise, but in His own magnificence — He is to come, no more to suffer, but thenceforth to render to all the fruit of His own Cross, that is, the resurrection and incorruption; and no longer to be judged, but to judge all, by what each has done in the body, whether good or evil; where there is laid up for the good the kingdom of heaven, but for them that have done evil everlasting fire and outer darkness. 4. For thus the Lord Himself also says: Henceforth Matthew 26:64 you shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father. 5. And for this very reason there is also a word of the Saviour to prepare us for that day, in these words: Be ready and watch, for He comes at an hour you know not. For, according to the blessed Paul: We must all stand before the judgment-seat of Christ, that each one may receive according as he has done in the body, whether it be good or bad.
57. Above all, so live that you may have the right to eat of this tree of knowledgeand life, and so come to eternal joys. Doxology.
But for the searching of the Scriptures and true knowledge of them, an honourable life is needed, and a pure soul, and that virtue which is according to Christ; so that the intellect guiding its path by it, may be able to attain what it desires, and to comprehend it, in so far as it is accessible to human nature to learn concerning the Word of God. 2. For without a pure mind and a modelling of the life after the saints, a man could not possibly comprehend the words of the saints. 3. For just as, if a man wished to see the light of the sun, he would at any rate wipe and brighten his eye, purifying himself in some sort like what he desires, so that the eye, thus becoming light, may see the light of the sun; or as, if a man would see a city or country, he at any rate comes to the place to see it — thus he that would comprehend the mind of those who speak of God must needs begin by washing and cleansing his soul, by his manner of living, and approach the saints themselves by imitating their works; so that, associated with them in the conduct of a common life, he may understand also what has been revealed to them by God, and thenceforth, as closely knit to them, may escape the peril of the sinners and their fire at the day of judgment, and receive what is laid up for the saints in the kingdom of heaven, which Eye has not seen 1 Corinthians 2:9, nor ear heard, neither have entered into the heart of man, whatsoever things are prepared for them that live a virtuous life, and love the God and Father, in Christ Jesus our Lord: through Whom and with Whom be to the Father Himself, with the Son Himself, in the Holy Spirit, honour and might and glory for ever and ever. Amen.
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| Archbishop Viganò: Message for the Holy Christmas 2021 |
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Posted by: Stone - 12-22-2021, 09:02 AM - Forum: Archbishop Viganò
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Archbishop Carlo Maria Viganò: Message for the Holy Christmas 2021
Published December 19, 2021
Rumble — On the 25th day of December, in the 13th moon, when ages beyond number had run their course from the creation of the world, when God in the beginning created heaven and earth, and formed man in his own likeness; when century upon century had passed from the time when the Almighty had set his bow in the clouds after the Great Flood, as a sign of covenant and peace; in the 21st century from the time when Abraham, our father in faith, came out of Ur of the Chaldees; in the 13th century from the time when the People of Israel were led by Moses in the Exodus from Egypt; around the 1,000th year from the time when David was anointed King; in the sixty-fifth week of the prophecy of Daniel; in the 195th Olympiad; in the year 752 from the foundation of the City of Rome; in the 42nd year of the reign of Caesar Octavian Augustus, the whole world being at peace, JESUS CHRIST, eternal God and Son of the eternal Father, desiring to consecrate the world by his most loving presence, was conceived by the Holy Spirit, and when nine months had passed since his conception, was born of the Virgin Mary in Bethlehem of Judah, and was made man. The Nativity of Our Lord Jesus Christ according to the flesh.
Martyrologium Romanum, 25 Dec.
Sabbato Quattuor Temporum Adventus
December 18, 2021
Like every year, in the cycle of seasons and of history, the Holy Church celebrates the Birth according to the flesh of Our Lord Jesus Christ, eternal God and Son of the eternal Father, conceived by the work of the Holy Spirit by the Virgin Mary. With the solemn words of the liturgy, the Birth of the Redeemer imposes itself on humanity by dividing time into a “before” and an “after.” Nothing will be the same as before: from that moment the Lord incarnates himself to carry out the work of Salvation and definitively snatches man, who fell in Adam, from the slavery of Satan. This, dear brothers and sisters, is our “Great Reset,” with which divine Providence restored the order broken by the ancient Serpent with the Original Sin of our First Parents; a Reset from which apostate angels and their leader Lucifer are excluded, but which has granted all men the grace to be able to benefit from the Sacrifice of God made man, and to regain the eternal life to which they were destined since the creation of Adam.
What a wonderful gesture of Mercy, toward creatures rebellious from the beginning, on the part of their Creator. What divine Charity, which granted to disobedient man the ransom of his infinite guilt by accepting the offering of His divine Son on the Cross. What divine Humility, which responded to man’s pride with the obedience of the Second Person of the Holy Trinity, incarnate “propter nos homines et propter nostram salutem” – for us men and for our salvation. This is the true “New Order,” willed by God and destined to last for the eternity of the centuries, after the thousand battles of a war in which the eternal Defeated tries to prevent the glory of the divine Majesty from being shared by us, poor mortal creatures. This is the triumph of the One who is not satisfied with creating man with his perfections and granting him His friendship, but after man had betrayed Him by surrendering himself as a slave to the Devil, he decided to buy him back – redemptio is precisely the institution of Roman law by which the slave is redeemed and becomes free again – at the price of the Most Precious Blood of His Only Begotten Son. And it is also the triumph of the Mother of God, who in the Mystery of the Incarnation gave birth to the Redeemer, that Holy Child destined to suffer and die for us. It is She who in the Proto-Gospel was promised as the victor over the Serpent, in the eternal enmity between her lineage and the Enemy.
For this the Chosen People were gathered; for this they were led to the Promised Land. For this the Holy Spirit inspired the Prophets by indicating the time and place of the Savior’s Birth. For this the Angels sang their Gloria at the cave, and the Magi followed the Star to adore the Child wrapped in swaddling clothes like the son of a king. For this the Virgin sang her Magnificat and the little Saint John the Baptist leapt in Saint Elizabeth's womb. For this Simeon pronounced the Nunc dimittis [“Now you may dismiss”] holding the promised Messiah in his arms.
Veni, Emmanuel: captivum solve Israël. Come, Emmanuel: free your captive people. Free them also today, as you freed them with Your Most Holy Birth and with Your Passion and Death. Free Your Holy Church by revealing the false shepherds and mercenaries, as you revealed the envy of the High Priests and their silences regarding the Messianic Prophecies, which were hidden from the simple. Free the nations from evil rulers, from corruption, from the slavery of power and money, from enslavement to the Prince of this world, from the lie of false freedom, from the deception of false progress, from rebellion against Your holy Law. Free each one of us from our miseries, from sin, from pride, from the presumption of being able to save oneself without You. Free us from the disease that afflicts our soul, from the pestilence of the vices that infect our life, from the illusion of being able to defeat death, which is the just reward of our rebellion. Because You alone, O Lord, are the true Liberator; only in You who are Truth will we be free, will we see the chains that bind us to the world, to the flesh and to the Devil fall.
Veni, o Oriens. Come, O Rising Sun: cast away the shadows and disperse the darkness of the night. Veni, Clavis Davidica. Come, Key of David, open wide our celestial homeland; make the way to heaven secure and close the door to hell. Veni, Adonai. Come, O Powerful Lord, who gave the Law from above to Your people on Sinai, in the majesty of your glory. Veni, Rex gentium. Come, King of the peoples, to reign over us, Prince of Peace, Angel of the Great Council. Come and descend into time and history, upset this infernal Tower of Babel that we have built by challenging You in Your Majesty.
Come, Lord. Because in these two years of pandemic madness, we have understood that Hell does not consist so much in the suffering of the body, but in the desperation of knowing You are far away, in Your silence, in letting ourselves sink into the deaf horror of Your absence.
And blessed be your Most Holy Mother and our Mother, whom you have left at our side in these terrible days as our Advocate, because in the vision of this hell on earth we can find the spiritual medicine which enables us to welcome You into our souls, into our families, in our nations, returning to You that crown that we have usurped from You.
Bless, O Child King, those who will allow themselves to be conquered by Your love, for which You did not hesitate to incarnate yourself and die for us. May this divine Love be received with grateful wonder by those who, dead in Adam, in You, the new Adam, have been reborn; by those who, having fallen with Eve, in Mary, the new Eve, will rise again.
May it be so.
+ Carlo Maria Viganò, Archbishop
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| Diocese relieves priest of parish duties for failure to comply with bishop’s COVID jab edict |
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Posted by: Stone - 12-21-2021, 01:32 PM - Forum: Pandemic 2020 [Spiritual]
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Diocese relieves priest of parish duties for failure to comply with bishop’s COVID jab edict
In announcing the priest's removal, the Diocese of London, Ontario said the Church respects the medical privacy of individuals and yet the move was obviously vaccine-related.
Mon Dec 20, 2021 - 6:08 pm EST
WINDSOR, Ontario (LifeSiteNews) – A priest in the Diocese of London, Ontario has been removed from active duty due to punitive measures by the diocesan administration relating to his non-compliance with the diocese-wide COVID jab mandate.
The news of Father Tony Del Ciancio being placed on a leave of absence was made known in last weekend’s parish bulletin from Our Lady of Perpetual Help in Windsor, Ontario.
The message, which was written by Father John Comiskey, the diocese’s Moderator of the Curia, stated that “Fr. Tony has been given a leave of absence for failure to produce ‘proof of vaccination’ as outlined in the diocesan ‘COVID-19 Vaccination Policy.’”
In October, Bishop Ronald Fabbro mandated the abortion-tainted COVID inoculation and threatened priests and employees of the diocese if they failed to comply.
“Failure to comply with this policy could result in disciplinary action (which includes being placed on an unpaid leave of absence), up to and including termination of employment for just cause,” he wrote.
In addition, he said that clergy “who refuse vaccination will be removed from current duties. If possible, they will be re-assigned by the Bishop at his discretion to roles that do not feature public contact, and their stipend may be adjusted accordingly.”
It was not stipulated in the news of Father Del Ciancio’s suspension whether he will still be compensated with his normal stipend or if he will be placed in another role.
Father Comiskey also wrote, “The Policy is based on the best medical and scientific evidence for stopping the pandemic.”
This was written in contrast the mounting evidence that the abortion-tainted COVID jabs do not stop the spread, as the Province of Ontario is reporting an overwhelming majority of PCR-positive COVID cases among those doubly jabbed, and as the rate of positive cases is higher in the double vaccinated.
Comiskey wrote that “[w]e respect everyone’s privacy in this matter.”
This was said despite the fact that by announcing Father Del Ciancio’s removal from active ministry, Comiskey had made a public statement about the priest’s compliance with a medical mandate that pertains to information that Comiskey otherwise views as part of ‘everyone’s privacy.’”
The punitive measure leveled against Father Del Ciancio based on his desire to keep his own medical information private was announced to an entire parish through the bulletin, and by extension anyone with internet access.
Father Comiskey intimated in his communiqué that the Diocese of London respects a given priest’s right to medical privacy while at the same time enforcing a policy that de facto announces the medical information of the priests under the jurisdiction of the diocese.
The information relayed in the parish bulletin also makes it clear that Father Del Ciancio will not be able to correspond with his parishioners by way of his normal diocesan phone number, as the faithful were told not to call him at his normal number.
“Please do not leave messages for Fr. Tony on his Ext. (22). He will not receive them as he is no longer working in the office,” the notice read.
An email has been sent to the diocese, the parish, and to Father Comiskey, but no reply has been provided yet.
Contact information for the various diocesan departments and personnel can be found here. And the parish that Father Del Ciancio was suspended from can be reached at this link.
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| St. John Chrysostom: Homily on "If your enemy hunger, feed him..." |
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Posted by: Stone - 12-21-2021, 10:56 AM - Forum: Fathers of the Church
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To those who had not attended the assembly; on the apostolic saying, If your enemy hunger feed him, and concerning resentment of injuries.
1. I did no good as it seems by the prolonged discourse which I lately addressed to you with a view to kindling your zeal for the assemblies here: for again our Church is destitute of her children. Wherefore also I am again compelled to seem vexatious and burdensome, reproving those who are present, and finding fault with those who have been left behind: with them because they have not put away their sloth, and with you because you have not given a helping hand to the salvation of your brethren. I am compelled to seem burdensome and vexatious, not on behalf of myself, or my own possessions, but on your behalf and for your salvation, which is more precious to me than anything else. Let him who pleases take it in bad part, and call me insolent and impudent, yet will I not cease continually annoying him for the same purpose; for nothing is better for me than this kind of impudence. For it may be, it may be, that this at least if nothing else, will put you to shame, and that to avoid being perpetually importuned concerning the same things, you will take part in the tender care of your brethren. For what profit is there to me in praise when I do not see you making advances in virtue? And what harm is there from the silence of the hearers when I behold your piety increasing? For the praise of the speaker does not consist in applause, but in the zeal of the hearers for godliness: not in noise made just at the time of hearing, but in lasting earnestness. As soon as applause has issued from the lips it is dispersed in air and perishes; but the moral improvement of the hearers brings an imperishable and immortal reward both to him who speaks and to them who obey. The praise of your cheers makes the speaker illustrious here, but the piety of your soul affords the teacher much confidence before the judgment-seat of Christ. Wherefore if any one loves the speaker, let him not desire the applause but the profit of the hearers. To neglect our brethren is no ordinary wrong, but one which brings extreme punishment, and an inexorable penalty. And the case of the man who buried the talent proves this: he was not reproached at least on account of his own life: for as regarded the deposit itself he did not turn out a bad man, since he restored it intact: nevertheless he did turn out a bad man as regarded his management of the deposit. For he did not double that which was entrusted to him; and so was punished. Whence it is manifest that even if we are earnest and well trained, and have much zeal about hearing the holy scriptures this does not suffice for our salvation. For the deposit must be doubled, and it becomes doubled when together with our own salvation we undertake to make some provision for the good of others. For the man in the parable said Lo! There you have that is yours: but this did not serve him for a defense: for it was said to him you ought to have put the money to the exchangers. Matthew 25:27
And observe I pray how easy the commands of the Master are: for men indeed make those who lend out capital sums at interest answerable for recalling them; you have made the deposit, one says, you must call it in: I have no concern with the man who has received it. But God does not act thus; He only commands us to make the deposit, and does not render us liable for the recall. For the speaker has the power of advising, not of persuading. Therefore he says: I make you answerable for depositing only, and not for the recall. What can be easier than this? And yet the servant called the master hard, who was thus gentle and merciful. For such is the wont of the ungrateful and indolent; they always try to shift the blame of their offenses from themselves to their master. And therefore the man was thrust out with torture and bonds into the outer darkness. And lest we should suffer this penalty let us deposit our teaching with the brethren, whether they be persuaded by it, or not. For if they be persuaded they will profit both themselves and us: and if they are not, they involve themselves indeed in inevitable punishment, but will not be able to do us the slightest injury. For we have done our part, by giving them advice: but if they do not listen to it no harm will result to us from that. For blame would attach to us not for failing to persuade, but for failing to advise: and after prolonged and continual exhortation and counsel they and not we, have to reckon henceforth with God.
I have been anxious at any rate to know clearly, whether you continue to exhort your brethren, and if they remain all the time in the same condition of indolence: otherwise I would never have given you any trouble: as it is, I have fears that they may remain uncorrected in consequence of your neglect and indifference. For it is impossible that a man who continually has the benefit of exhortation and instruction should not become better and more diligent. The proverb which I am about to cite is certainly a common one, nevertheless it confirms this very truth. For a perpetual dropping of water it says, wears a rock, yet what is softer than water? And what is harder than a rock? Nevertheless perpetual action conquers nature: and if it conquers nature much more will it be able to prevail over the human will. Christianity is no child's play, my beloved: no matter of secondary importance. I am continually saying these things, and yet I effect nothing.
2. How am I distressed, think you, when I call to mind that on the festival days the multitudes assembled resemble the broad expanse of the sea, but now not even the smallest part of that multitude is gathered together here? Where are they now who oppress us with their presence on the feast days? I look for them, and am grieved on their account when I mark what a multitude are perishing of those who are in the way of salvation, how large a loss of brethren I sustain, how few are reached by the things which concern salvation, and how the greater part of the body of the Church is like a dead and motionless carcass. And what concern is that to us? you say. The greatest possible concern if you pay no attention to your brethren, if you do not exhort and advise, if you put no constraint on them, and do not forcibly drag them hither, and lead them away out of their deep indolence. For that one ought not to be useful to himself alone, but also to many others, Christ declared plainly, when He called us salt, Matthew 5:13 and leaven, and light: Matthew 5:14 for these things are useful and profitable to others. For a lamp does not shine for itself, but for those who are sitting in darkness: and you are a lamp not that you may enjoy the light by yourself, but that you may bring back yonder man who has gone astray. For what profit is a lamp if it does not give light to him who sits in darkness? And what profit is a Christian when he benefits no one, neither leads any one back to virtue? Again salt is not an astringent to itself but braces up those parts of the body which have decayed, and prevents them from falling to pieces and perishing. Even so do thou, since God has appointed you to be spiritual salt, bind and brace up the decayed members, that is the indolent and sordid brethren, and having rescued them from their indolence as from some form of corruption, unite them to the rest of the body of the Church. And this is the reason why He called you leaven: for leaven also does not leaven itself, but, little though it is, it affects the whole lump however big it may be. So also do ye: although you are few in number, yet be ye many and powerful in faith, and in zeal towards God. As then the leaven is not weak on account of its littleness, but prevails owing to its inherent heat, and the force of its natural quality, so ye also will be able to bring back a far larger number than yourselves, if you will, to the same degree of zeal as your own. Now if they make the summer season their excuse: for I hear of their saying things of this kind, the present stifling heat is excessive, the scorching sun is intolerable, we cannot bear being trampled and crushed in the crowd, and to be steaming all over with perspiration and oppressed by the heat and confined space: I am ashamed of them, believe me: for such excuses are womanish: indeed even in their case who have softer bodies, and a weaker nature, such pretexts do not suffice for justification. Nevertheless, even if it seems a disgrace to make a reply to a defense of this kind, yet is it necessary. For if they put forward such excuses as these and do not blush, much more does it behoove us not to be ashamed of replying to these things. What then am I to say to those who advance these pretexts? I would remind them of the three children in the furnace and the flame, who when they saw the fire encircling them on all sides, enveloping their mouth and their eyes and even their breath, did not cease singing that sacred and mystical hymn to God, in company with the universe, but standing in the midst of the pyre sent up their song of praise to the common Lord of all with greater cheerfulness than they who abide in some flowery field: and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den: Daniel 6:24 and not of this one only but also of another den, and the prophet Jeremiah, and the mire in which he was smothered up to the neck. Jeremiah 38:5 And emerging from these dens, I would conduct these persons who put forward heat as an excuse into the prison and exhibit Paul to them there, and Silas bound fast in the stocks, covered with bruises and wounds lacerated all over their body with a mass of stripes, yet singing praises to God at midnight and celebrating their holy vigil. For is it not a monstrous thing that those holy men, both in the furnace and the fire, and the den, and among wild beasts, and mire, and in a prison and the stocks, and amidst stripes and jailers, and intolerable sufferings, never complained of any of these things, but were continually uttering prayers and sacred songs with much energy and fervent zeal, while we who have not undergone any of their innumerable sufferings small or great, neglect our own salvation on account of a scorching sun and a little short lived heat and toil, and forsaking the assembly wander away, depraving ourselves by going to meetings which are thoroughly unwholesome? When the dew of the divine oracles is so abundant do you make heat your excuse? The water which I will give him, says Christ shall be in him a well of water springing up into everlasting life; John 4:14 and again; He that believes in me as the Scripture has said, out of his belly shall flow rivers of living water. John 7:38 Tell me; when you have spiritual wells and rivers, are you afraid of material heat? Now in the market place where there is so much turmoil and crowding, and scorching wind, how is it that you do not make suffocation and heat an excuse for absenting yourself? For it is impossible for you to say that there you can enjoy a cooler temperature, and that all the heat is concentrated here with us:— the truth is exactly the reverse; here indeed owing to the pavement floor, and to the construction of the building in other respects (for it is carried up to a vast height), the air is lighter and cooler: whereas there the sun is strong in every direction, and there is much crowding, and vapour and dust, and other things which add to discomfort far more than these. Whence it is plain that these senseless excuses are the offspring of indolence and of a supine disposition, destitute of the fire of the Holy Spirit.
3. Now these remarks of mine are not so much directed to them, as to you who do not bring them forward, do not rouse them from their indolence, and draw them to this table of salvation. Household slaves indeed when they have to discharge some service in common, summon their fellow slaves, but you when you are going to meet for this spiritual ministry suffer your fellow servants to be deprived of the advantage by your neglect. But what if they do not desire it? you say. Make them desire it by your continual importunity: for if they see you insisting upon it they certainly will desire it. Nay these things are a mere excuse and pretence. How many fathers at any rate are there here who have not their sons standing with them? Was it so difficult for you to bring hither some of your children? Whence it is clear that the absence of all the others who remain outside is due not only to their own indolence, but also to your neglect. But now at least, if never before, rouse yourselves up, and let each person enter the Church accompanied by a member of his family: let them incite and urge one another to the assembly here, the father his son, the son his father, the husbands their wives, and the wives their husbands, the master his slave, brother his brother, friend his friend: or rather let us not summon friends only but also enemies to this common treasury of good things. If your enemy sees your care for his welfare, he will undoubtedly relinquish his hatred.
Say to him: are you not ashamed and do you not blush before the Jews who keep their sabbath with such great strictness, and from the evening of it abstain from all work? And if they see the sun verging towards setting on the day of the Preparation they break off business, and cut short their traffic: and if any one who has been making a purchase from them, before the evening, comes in the evening bringing the price, they do not suffer themselves to take it, or to accept the money. And why do I speak of the price of market wares and transaction of business? Even if it were possible to receive a treasure they would rather lose the gain than trample on their law. Are the Jews then so strict, and this when they keep the law out of due season, and cling to an observance of it which does not profit them, but rather does them harm: and will you, who art superior to the shadow, to whom it has been vouchsafed to see the Sun of Righteousness, who art ranked as a citizen of the Heavenly commonwealth, will you not display the same zeal as those who unseasonably cleave to what is wrong, thou who hast been entrusted with the truth, but although you are summoned here for only a short part of the day, can you not endure to spend even this upon the hearing of the divine oracles? And what kind of indulgence, pray, could you obtain? And what answer will you have to make which is reasonable and just? It is utterly impossible that one who is so indifferent and indolent should ever obtain indulgence, even if he should allege the necessities of worldly affairs ten thousand times over as an excuse. Do you not know that if you come and worship God and take part in the work which goes on here, the business you have on hand is made much easier for you? Have you worldly anxieties? Come here on that account that by the time you spend here you may win for yourself the favour of God, and so depart with a sense of security; that you may have Him for your ally, that you may become invincible to the dæmons because you are assisted by the heavenly hand. If you have the benefit of prayers uttered by the fathers, if you take part in common prayer, if you listen to the divine oracles, if you win for yourself the aid of God, if, armed with these weapons, you then go forth, not even the devil himself will be able henceforth to look you in the face, much less wicked men who are eager to insult and malign you. But if you go from your house to the market place, and are found destitute of these weapons, you will be easily mastered by all who insult you. This is the reason why both in public and private affairs, many things occur contrary to our expectation, because we have not been diligent about spiritual things in the first place, and secondarily about the secular, but have inverted the order. For this reason also the proper sequence and right arrangement of things has been upset, and all our affairs are full of much confusion. Can you imagine what distress and grief I suffer when I observe, that if a public holy day and festival is at hand there is a concourse of all the inhabitants of the city, although there is no one to summon them; but when the holy day and festival are past, even if we should crack our voice by continuing to call you all day long there is no one who pays any heed? For often when turning these things over in my mind I have groaned heavily, and said to myself: What is the use of exhortation or advice, when you do everything merely by the force of habit, and do not become a whit more zealous in consequence of my teaching? For whereas in the festivals you need no exhortation from me, but, when they are past you profit nothing by my teaching, do you not show that my discourse, so far as you are concerned, is superfluous?
4. Perhaps many of those who hear these things are grieved. But such is not the sentiment of the indolent: else they would put away their carelessness, like ourselves, who are daily anxious about your affairs. And what gain do you make by your secular transactions in proportion to the damage you sustain? It is impossible to depart from any other assembly, or gathering, in the possession of so much gain as you receive from the time spent here, whether it be the law court, or council-chamber, or even the palace itself. For we do not commit the administration of nations or cities nor the command of armies to those who enter here, but another kind of government more dignified than that of the empire itself; or rather we do not ourselves commit it, but the grace of the spirit.
What then is the government, more dignified than that of the empire, which they who enter here receive? They are trained to master untoward passions, to rule wicked lusts, to command anger, to regulate ill-will, to subdue vainglory. The emperor, seated on the imperial throne, and wearing his diadem, is not so dignified as the man who has elevated his own inward right reason to the throne of government over base passions, and by his dominion over them has bound as it were a glorious diadem upon his brow. For what profit is there, pray, in purple, and raiment wrought with gold, and a jewelled crown, when the soul is in captivity to the passions? What gain is there in outward freedom when the ruling element within us is reduced to a state of disgraceful and pitiable servitude. For just as when a fever penetrates deep, and inflames all the inward parts, there is no benefit to be got from the outward surface of the body, although it is not affected in the same way: even so when our soul is violently carried away by the passion within, no outward government, not even the imperial throne, is of any profit, since reason is deposed from the throne of empire by the violent usurpation of the passions, and bows and trembles beneath their insurrectionary movements. Now to prevent this taking place prophets and apostles concur on all sides in helping us, repressing our passions, and expelling all the ferocity of the irrational element within us, and committing a mode of government to us far more dignified than the empire. This is why I said that they who deprive themselves of this care receive a blow in the vital parts, sustaining greater damage than can be inflicted from any other quarter inasmuch as they who come here get greater gain than they could derive from any other source: even as Scripture has declared. The law said You shall not appear before the Lord empty; Exodus 23:15 that is, enter not into the temple without sacrifices. Now if it is not right to go into the house of God without sacrifices, much more ought we to enter the assembly accompanied by our brethren: for this sacrifice and offering is better than that, when you bring a soul with you into the Church. Do you not see doves which have been trained, how they hunt for others when they are let out? Let us also do this. For what kind of excuse shall we have, if irrational creatures are able to hunt for an animal of their own species, while we who have been honoured with reason and so much wisdom neglect this kind of pursuit? I exhorted you in my former discourse with these words: Go, each of you to the houses of your neighbours, wait for them to come out, lay hold of them, and conduct them to their common mother: and imitate those who are mad upon theatre going, who diligently arrange to meet each other and so wait at early dawn to see that iniquitous spectacle. Yet I have not effected anything by this exhortation. Therefore I speak again and shall not cease speaking, until I have persuaded you. Hearing profits nothing unless it is accompanied by practice. It makes our punishment heavier, if we continually hear the same things and do none of the things which are spoken. That the chastisement will be heavier, hear the statement of Christ. If I had not come and spoken to them they had not sin: but now they have no cloke for their sin. John 15:22 And the Apostle says for not the hearers of the law shall be justified. Romans 2:13 These things He says to the hearers; but when He wishes to instruct the speaker also, that even he will not gain anything from his teaching unless his behaviour is in close correspondence with his doctrine, and his manner of life is in harmony with his speech, hear how the Apostle and the prophet address themselves to him: for the latter says but to the sinner said God, why do you preach my laws and takest my covenant in your mouth, whereas you have hated instruction? And the Apostle, addressing himself to these same again who thought great things of their teaching, speaks on this wise: You are confident that you yourself art a leader of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes: thou therefore that teachest another do you not teach yourself? Romans 2:19-21 Inasmuch then as it could neither profit me the speaker to speak, nor you the hearers to hear, unless we comply with the things which are spoken, but rather would increase our condemnation, let us not limit the display of our zeal to hearing only, but let us observe what is said, in our deeds. For it is indeed a good thing to spend time continually in hearing the divine oracles: but this good thing becomes useless when the benefit to be derived from hearing is not linked with it.
Therefore that you may not assemble here in vain I shall not cease beseeching you with all earnestness, as I have often besought you before, conduct your brethren to us, exhort the wanderers, counsel them not by word only but also by deed. This is the more powerful teaching — that which comes through our manners and behaviour — Even if you do not utter a word, but yet, after you have gone out of this assembly, by your mien, and your look, and your voice and all the rest of your demeanour you exhibit to the men who have been left behind the gain which you have brought away with you, this is sufficient for exhortation and advice. For we ought to go out from this place as it were from some sacred shrine, as men who have descended from heaven itself, who have become sedate, and philosophical, who do and say everything in proper measure: and when a wife sees her husband returning from the assembly, and a father his son, and a friend his friend, and an enemy his enemy, let them all receive an impression of the benefit which you have derived from coming here: and they will receive it, if they perceive that you have become milder, more philosophical, more devout. Consider what privileges you enjoy who hast been initiated into the mysteries, with what company you offer up that mystic hymn, with what company you cry aloud the Ter sanctus. Teach them that are without that you have joined the chorus of the Seraphim, that you are ranked as a citizen of the commonwealth above, that you have been enrolled in the choir of Angels, that you have conversed with the Lord, that you have been in the company of Christ. If we regulate ourselves in this way we shall not need to say anything, when we go out to those who are left behind: but from our advantage they will perceive their own loss and will hasten hither, so as to enjoy the same benefits themselves. For when, merely by the use of their senses, they see the beauty of your soul shining forth, even if they are the most stupid of men, they will become enamoured of your goodly appearance. For if corporeal beauty excites those who behold it, much more will symmetry of soul be able to move the spectator, and stimulate him to equal zeal. Let us then adorn our inward man, and let us be mindful of the things which are said here, when we go out: for there especially is it a proper time to remember them; and just as an athlete displays in the lists the things which he has learned in the training school: even so ought we to display in our transactions in the world without the things which we have heard here.
5. Bear in mind then the things which are said here, that when you have gone out and the devil lays hold of you either by means of anger or vainglory, or any other passion, you may call to remembrance the teaching which you have received here and may be able easily to shake off the grasp of the evil one. Do you not see the wrestling-masters in the practising grounds, who, after countless contests having obtained exemption from wrestling on account of their age, sit outside the lines by the side of the dust and shout to those who are wrestling inside, telling one to grasp a hand, or drag a leg, or seize upon the back, and by many other directions of that kind, saying, if you do so and so you will easily throw your antagonist, they are of the greatest service to their pupils? Even so do thou look to your training master, the blessed Paul, who after countless victories is now sitting outside the boundary, I mean this present life, and cries aloud to us who are wrestling, shouting out by means of his Epistles, when he sees us overcome by wrath and resentment of injuries, and choked by passion; if your enemy hunger feed him, if he thirst give him drink; Romans 12:20 — a beautiful precept full of spiritual wisdom, and serviceable both to the doer and the receiver. But the reminder of the passage causes much perplexity, and does not seem to correspond to the sentiment of him who uttered the former words. And what is the nature of this? The saying that by so doing you shall heap coals of fire on his head. For by these words he does a wrong both to the doer and the receiver: to the latter by setting his head on fire, and placing coals upon it; for what good will he get from receiving food and drink in proportion to the evil he will suffer from the heaping of coals on his head? Thus then the recipient of the benefit is wronged, having a greater vengeance inflicted on him, but the benefactor also is injured in another way. For what can he gain from doing good to his enemies when he acts in the hope of revenge? For he who gives meat and drink to his enemy for the purpose of heaping coals of fire on his head would not become merciful and kind, but cruel and harsh, having inflicted an enormous punishment by means of a small benefit. For what could be more unkind than to feed a person for the purpose of heaping coals of fire on his head? This then is the contradiction: and now it remains that the solution should be added, in order that by those very things which seem to do violence to the letter of the law you may clearly see all the wisdom of the lawgiver. What then is the solution?
That great and noble-minded man was well aware of the fact that to be reconciled quickly with an enemy is a grievous and difficult thing; grievous and difficult, not on account of its own nature, but of our moral indolence. But he commanded us not only to be reconciled with our enemy, but also to feed him; which was far more grievous than the former. For if some are infuriated by the mere sight of those who have annoyed them, how would they be willing to feed them when they were hungry? And why do I speak of the sight infuriating them? If any one makes mention of the persons, and merely introduces their name in society, it revives the wound in our imagination, and increases the heat of passion. Paul then being aware of all these things and wishing to make what was hard and difficult of correction smooth and easy, and to persuade one who could not endure to see his enemy, to be ready to confer that benefit already mentioned upon him, added the words about coals of fire, in order that a man prompted by the hope of vengeance might hasten to do this service to one who had annoyed him. And just as the fisherman surrounding the hook on all sides with the bait presents it to the fishes in order that one of them hastening to its accustomed food may be captured by means of it and easily held fast: even so Paul also wishing to lead on the man who has been wronged to bestow a benefit on the man who has wronged him does not present to him the bare hook of spiritual wisdom, but having covered it as it were with a kind of bait, I mean the coals of fire, invites the man who has been insulted, in the hope of inflicting punishment, to confer this benefit on the man who has annoyed him; but when he has come he holds him fast in future, and does not let him make off, the very nature of the deed attaching him to his enemy; and he all but says to him: if you are not willing to feed the man who has wronged you for piety's sake: feed him at least from the hope of punishing him. For he knows that if the man once sets his hand to the work of conferring this benefit, a starting-point is made and a way of reconciliation is opened for him. For certainly no one would have the heart to regard a man continually as his enemy to whom he has given meat and drink, even if he originally does this in the hope of vengeance. For time as it goes on relaxes the tension of his anger. As then the fisherman, if he presented the bare hook would never allure the fish, but when he has covered it gets it unawares into the mouth of the creature who comes up to it: so also Paul if he had not advanced the expectation of inflicting punishment would never have persuaded those who were wronged to undertake to benefit those who had annoyed them. Wishing then to persuade those who recoiled in disgust, and were paralysed by the very sight of their enemies, to confer the greatest benefits upon them, he made mention of the coals of fire, not with a view of thrusting the persons in question into inexorable punishment, but in order that when he had persuaded those who were wronged to benefit their enemies in the expectation of punishing them, he might afterwards in time persuade them to abandon their anger altogether.
6. Thus then did he encourage the man who has been wronged; but observe also how he unites again the man who has done the wrong to him who has been provoked. First of all by the very manner of the benefit: (for there is no one so degraded and unfeeling as to be unwilling, when he receives meat and drink, to become the servant and friend of him who does this for him): and in the second place through the dread of vengeance. For the passage, by so doing you shall heap coals of fire on his head seems indeed to be addressed to the person who gives the food; but it more especially touches him who has caused the annoyance, in order that through fear of this punishment he may be deterred from remaining continually in a state of enmity, and being aware that the reception of food and drink might do him the greatest mischief if he constantly retains his animosity, may suppress his anger. For thus he will be able to quench the coals of fire. Wherefore the proposed punishment and vengeance both induces the one who has been wronged to benefit him who has annoyed him, and it deters and checks him who has given the provocation, and impels him to reconciliation with the man who gives him meat and drink. Paul therefore linked the two persons by a twofold bond, the one depending on a benefit, the other on an act of vengeance. For the difficulty is to make a beginning and to find an opening for the reconciliation: but when that has once been cleared in whatever way it may be, all which follows will be smooth and easy. For even if at first the man who has been annoyed feeds his enemy in the hope of punishing him, yet becoming his friend by the act of giving him food he will be able to expel the desire of vengeance. For when he has become a friend he will no longer feed the man who has been reconciled to him, with an expectation of this kind. Again he who has given the provocation, when he sees the man who has been wronged electing to give him meat and drink, casts out all his animosity, both on account of this deed, and also of his fear of the punishment which is in store for him, even if he be excessively hard and harsh and stony hearted, being put to shame by the benevolence of him who gives him food, and dreading the punishment reserved for him, if he continues to be an enemy after accepting the food.
For this reason Paul did not stop even here in his exhortation, but when he has emptied each side of wrath he proceeds to correct their disposition, saying, be not overcome of evil. For if, he says, you continue to bear resentment and to seek revenge you seem indeed to conquer your enemy, but in reality you are being conquered by evil, that is, by wrath: so that if you wish to conquer, be reconciled, and do not make an attack upon your adversary; for a brilliant victory is that in which by means of good, that is to say by forbearance, you overcome evil, expelling wrath and resentment. But the injured man, when inflamed with passion would not have borne these words. Therefore when he had satisfied his wrath he proceeded to conduct him to the best reason for reconciliation, and did not permit him to remain permanently animated by the wicked hope of vengeance. Do you perceive the wisdom of the lawgiver? And that you may learn that he introduced this law only on account of the weakness of those who would not otherwise be content to make terms among themselves, hear how Christ, when He ordained a law on this same subject did not propose the same reward, as the Apostle; but, having said Love your enemies, do good to them that hate you, which means give them food and drink, He did not add for in so doing you shall heap coals of fire on their heads: but what did He say? that you may become like your Father who is in Heaven. Matthew 5:44 Naturally so, for He was discoursing to Peter, James, and John and the rest of the apostolic band: therefore He proposed that reward. But if you say that even on this understanding the precept is onerous you improve once more the defense which I am making for Paul, but you deprive yourself of every plea of indulgence. For I can prove to you that this which seems to you onerous was accomplished under the Old Dispensation when the manifestation of spiritual wisdom was not so great as it is now. For this reason also Paul did not introduce the law in his own words, but used the very expressions which were employed by him who originally brought it in, that he might leave no room for excuse to those who do not observe it: for the precept if your enemy hunger feed him, if he thirst give him drink is not the utterance of Paul in the first instance, but of Solomon. Proverbs 25:21-22 For this reason he quoted the words that he might persuade the hearer that for one who has been advanced to such a high standard of wisdom to regard an old law as onerous and grievous which was often fulfilled by the men of old time, is one of the basest things possible. Which of the ancients, you ask, fulfilled it? There were many, but among others David especially did so more abundantly. He did not indeed merely give food or drink to his enemy, but also rescued him several times from death, when he was in jeopardy; and when he had it in his power to slay him he spared him once, twice, yea many times. As for Saul he hated and abhorred him so much after the countless good services which he had done, after his brilliant triumphs, and the salvation which he had wrought in the matter of Goliath, that he could not bear to mention him by his own name, but called him after his father. For once when a festival was at hand, and Saul, having devised some treachery against him, and contrived a cruel plot, did not see him arrive — where, said he, is the son of Jesse? 1 Samuel 20:23 He called him by his father's name, both because on account of his hatred he could not endure the recollection of his proper name, and also because he thought to damage the distinguished position of that righteous man by a reference to his low birth — a miserable and despicable thought: for certainly, even if he had some accusation to bring against the father this could in no wise injure David. For each man is answerable for his own deeds, and by these he can be praised and accused. But as it was, not having any evil deed to mention, he brought forward his low birth, expecting by this means to throw his glory into the shade, which in fact was the height of folly. For what kind of offense is it to be the child of insignificant and humble men, the son of Jesse, but when David found him sleeping inside the cave, he did not call him the son of Kish, but by his title of honour: for I will not lift up my hand, he said, against the Lord's anointed. 1 Samuel 26:11 So purely free was he from wrath and resentment of injuries: he calls him the Lord's anointed who had done him such great wrongs, who was thirsting for his blood, who after his countless good services had many times attempted to destroy him. For he did not consider how Saul deserved to be treated, but he considered what was becoming for himself both to do and to say, which is the greatest stretch of moral wisdom. How so? When you have got your enemy in a prison, made fast by a twofold, or rather by a triple chain, confinement of space, dearth of assistance, and necessity of sleep, do you not demand a penalty and punishment of him? No, he says; for I am not now regarding what he deserves to suffer, but what it behooves me to do. He did not look to the facility for slaying, but to the accurate observance of the moral wisdom which was becoming to him. And yet which of the existing circumstances was not sufficient to prompt him to the act of slaughter? Was not the fact that his enemy was delivered bound into his hands a sufficient inducement? For you are aware I suppose that we hasten more eagerly to deeds for which facilities abound, and the hope of success increases our desire to act, which was just what happened then in his case.
Well! Did the captain who then counselled and urged him to the deed, did the memory of past events induce him to slay? No one of these things moved him: in fact the very facility for slaughter averted him from it: for he bethought him that God had put Saul in his hands for the purpose of furnishing ample ground and opportunity for the exercise of moral wisdom. You then perhaps admire him, because he did not cherish the memory of any of his past evils: but I am much more astonished at him for another reason. And what is this? That the fear of future events did not impel him to lay violent hands on his enemy. For he knew clearly that if Saul escaped his hands, he would again be his adversary; yet he preferred exposing himself to danger by letting go the man who had wronged him, to providing for his own security by laying violent hands upon his foe. What could equal then the great and generous spirit of this man, who, when the law commanded eye to be plucked out for eye, and tooth for tooth, and retaliation on equal terms, Deuteronomy 19:21 not only abstained from doing this, but exhibited a far greater measure of moral wisdom? At least if he had slain Saul at that time he would have retained credit for moral wisdom unimpaired, not merely because he had acted on the defensive, not being himself the originator of violence, but also because by his great moderation he was superior to the precept an eye for an eye. For he would not have inflicted one slaughter in return for one; but, in return for many deaths, which Saul endeavoured to bring on him, having attempted to slay him not once or twice but many times, he would have brought only one death on Saul; and not only this, but if he had proceeded to avenge himself out of fear of the future, even this, combined with the things already mentioned, would procure him the reward of forbearance without any deduction. For he who is angry on account of the things which have been done to him, and demands satisfaction would not be able to obtain the praise of forbearance: but when a man dismisses the consideration of all past evils, although they are many and painful, but is compelled to take steps for self-defense from fear of the future, and by way of providing for his own security, no one would deprive him of the rewards of moderation.
7. Nevertheless David did not act even thus, but found a novel and strange form of moral wisdom: and neither the remembrance of things past, nor the fear of things to come, nor the instigation of the captain, nor the solitude of the place, nor the facility for slaying, nor anything else incited him to kill; but he spared the man who was his enemy, and had given him pain just as if he was some benefactor, and had done him much good. What kind of indulgence then shall we have, if we are mindful of past transgressions, and avenge ourselves on those who have given us pain, whereas that innocent man who had undergone such great sufferings and expected more and worse evils to befall him in consequence of saving his enemy, is seen to spare him, so as to prefer incurring danger himself and to live in fear and trembling, rather than put to a just death the man who would cause him endless troubles?
His moral wisdom then we may perceive, not only from the fact that he did not slay Saul, when there was so strong a compulsion, but also that he did not utter an irreverent word against him, although he who was insulted would not have heard him. Yet we often speak evil of friends when they are absent, he on the contrary not even of the enemy who had done him such great wrong. His moral wisdom then we may perceive from these things: but his lovingkindness and tender care from what he did after these things. For when he had cut off the fringe of Saul's garment, and had taken away the bottle of water he withdrew afar off and stood and shouted, and exhibited these things to him whose life he had preserved, doing so not with a view to display and ostentation, but desiring to convince him by his deeds that he suspected him without a cause as his enemy, and aiming therefore at winning him into friendship. Nevertheless when he had even thus failed to persuade him, and could have laid hands on him, he again chose rather to be an exile from his country and to sojourn in a strange land, and suffer distress every day, in procuring necessary food than to remain at home and vex his adversary. What spirit could be kinder than his? He was indeed justified in saying Lord remember David and all his meekness. Let us also imitate him, and let us neither say nor do evil to our enemies, but benefit them according to our power: for we shall do more good to ourselves than to them. For if you forgive your enemies, we are told you shall be forgiven. Matthew 6:14 Forgive base offenses that you may receive a royal pardon for your offenses; but if any one has done you great wrongs, the greater the wrongs you forgive, the greater will be the pardon which you will receive. Therefore we have been instructed to say Forgive us, as we forgive, that we may learn that the measure of our forgiveness takes its beginning in the first place from ourselves. Wherefore in proportion to the severity of the evil which the enemy does to us is the greatness of the benefit which he bestows. Let us then be earnest and eager to be reconciled with those who have vexed us, whether their wrath be just or unjust. For if you are reconciled here, you are delivered from judgment in the other world; but if in the interval while the hatred is still going on, death interrupting steps in and carries the enmity away with it, it follows of necessity that the trial of the case should be brought forward in the other world. As then many men when they have a dispute with one another, if they come to a friendly understanding together outside the law court save themselves loss, and alarm, and many risks, the issue of the case turning out in accordance with the sentiment of each party; but if they severally entrust the affair to the judge the only result to them will be loss of money, and in many cases a penalty, and the permanent endurance of their hatred; even so here if we come to terms during our present life we shall relieve ourselves from all punishment; but if while remaining enemies we depart to that terrible tribunal in the other world we shall certainly pay the utmost penalty at the sentence of the judge there, and shall both of us undergo inexorable punishment: he who is unjustly angry because he is thus unjustly disposed, and he who is justly angry, because he has, however justly, cherished resentment. For even if we have been unjustly ill-treated, we ought to grant pardon to those who have wronged us. And observe how he urges and incites those who have unjustly given pain to reconciliation with those whom they have wronged. If you offer your gift before the altar, and there rememberest that your brother has anything against you, go your way; first be reconciled to your brother. Matthew 5:23-24 He did not say, assemble, and offer your sacrifice but be reconciled and then offer it. Let it lie there, he says, in order that the necessity of making the offering may constrain him who is justly angry to come to terms even against his will. See how he again prompts us to go to the man who has provoked us when he says Forgive your debtors in order that your Father may also forgive your trespasses. For He did not propose a small reward, but one which far exceeds the magnitude of the achievement. Considering all these things then, and counting the recompense which is given in this case and remembering that to wipe away sins does not entail much labour and zeal, let us pardon those who have wronged us. For that which others scarcely accomplish, I mean the blotting out of their own sins by means of fasting and lamentations, and prayers, and sackcloth, and ashes, this it is possible for us easily to effect without sackcloth and ashes and fasting if only we blot out anger from our heart, and with sincerity forgive those who have wronged us. May the God of peace and love, having banished from our soul all wrath and bitterness, and anger, deign to grant that we being closely knit one to another according to the proper adjustment of the parts, Ephesians 4:16 may with one accord, one mouth and one soul continually offer up our hymns of thanksgiving due to Him: for to Him be glory and power for ever and ever. Amen.
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| St. Victorinus: On the Creation of the World |
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Posted by: Stone - 12-21-2021, 10:52 AM - Forum: Fathers of the Church
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To me, as I meditate and consider in my mind concerning the creation of this world in which we are kept enclosed, even such is the rapidity of that creation; as is contained in the book of Moses, which he wrote about its creation, and which is called Genesis. God produced that entire mass for the adornment of His majesty in six days; on the seventh to which He consecrated it . . . with a blessing. For this reason, therefore, because in the septenary number of days both heavenly and earthly things are ordered, in place of the beginning I will consider of this seventh day after the principle of all matters pertaining to the number of seven; and as far as I shall be able, I will endeavour to portray the day of the divine power to that consummation.
In the beginning God made the light, and divided it in the exact measure of twelve hours by day and by night, for this reason, doubtless, that day might bring over the night as an occasion of rest for men's labours; that, again, day might overcome, and thus that labour might be refreshed with this alternate change of rest, and that repose again might be tempered by the exercise of day. On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night, Genesis 1:16-17 — the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours.
Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements — fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons — of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; Genesis 2:10 four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon, the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers . Therefore on account of His captivity by a quaternion, on account of the majesty of His works — that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on — therefore we make the fourth day a station or a supernumerary fast.
On the fifth day the land and water brought forth their progenies. On the sixth day the things that were wanting were created; and thus God raised up man from the soil, as lord of all the things which He created upon the earth and the water. Yet He created angels and archangels before He created man, placing spiritual beings before earthly ones. For light was made before sky and the earth. This sixth day is called parasceve, that is to say, the preparation of the kingdom. For He perfected Adam, whom He made after His image and likeness. But for this reason He completed His works before He created angels and fashioned man, lest perchance they should falsely assert that they had been His helpers. On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord's day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that His soul hates; Isaiah 1:13-14 which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel. John 7:22 Moses, foreseeing the hardness of that people, on the Sabbath raised up his hands, therefore, and thus figuratively fastened himself to a cross. Exodus 22:9, 12 And in the battle they were sought for by the foreigners on the Sabbath day, that they might be taken captive, and, as if by the very strictness of the law, might be fashioned to the avoidance of its teaching. 1 Maccabbees 2:31-41
And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury; for this is indeed the eighth day of that future judgment, which will pass beyond the order of the sevenfold arrangement. Jesus also, the son of Nave, the successor of Moses, himself broke the Sabbath day; for on the Sabbath day he commanded the children of Israel Joshua 6:4 to go round the walls of the city of Jericho with trumpets, and declare war against the aliens. Matthias also, prince of Judah, broke the Sabbath; for he slew the prefect of Antiochus the king of Syria on the Sabbath, and subdued the foreigners by pursuing them. And in Matthew we read, that it is written Isaiah also and the rest of his colleagues broke the Sabbath Matthew 12:5 — that that true and just Sabbath should be observed in the seventh millenary of years. Wherefore to those seven days the Lord attributed to each a thousand years; for thus went the warning: In Your eyes, O Lord, a thousand years are as one day. Therefore in the eyes of the Lord each thousand of years is ordained, for I find that the Lord's eyes are seven. Zechariah 4:10 Wherefore, as I have narrated, that true Sabbath will be in the seventh millenary of years, when Christ with His elect shall reign. Moreover, the seven heavens agree with those days; for thus we are warned: By the word of the Lord were the heavens made, and all the powers of them by the spirit of His mouth. There are seven spirits. Their names are the spirits which abode on the Christ of God, as was intimated in Isaiah the prophet: And there rests upon Him the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of wisdom and of piety, and the spirit of God's fear has filled Him. Isaiah 11:2-3 Therefore the highest heaven is the heaven of wisdom; the second, of understanding; the third, of counsel; the fourth, of might; the fifth, of knowledge; the sixth, of piety; the seventh, of God's fear. From this, therefore, the thunders bellow, the lightnings are kindled, the fires are heaped together; fiery darts appear, stars gleam, the anxiety caused by the dreadful comet is aroused. Sometimes it happens that the sun and moon approach one another, and cause those more than frightful appearances, radiating with light in the field of their aspect. But the author of the whole creation is Jesus. His name is the Word; for thus His Father says: My heart has emitted a good word. John the evangelist thus says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made. Therefore, first, was made the creation; secondly, man, the lord of the human race, as says the apostle. 1 Corinthians 15:45-47 Therefore this Word, when it made light, is called Wisdom; when it made the sky, Understanding; when it made land and sea, Counsel; when it made sun and moon and other bright things, Power; when it calls forth land and sea, Knowledge; when it formed man, Piety; when it blesses and sanctifies man, it has the name of God's fear.
Behold the seven horns of the Lamb, Revelation 5:6 the seven eyes of God Zechariah 4:10 — the seven eyes are the seven spirits of the Lamb; Revelation 4:5 seven torches burning before the throne of God Revelation 4:5 seven golden candlesticks, Revelation 1:13 seven young sheep, Leviticus 23:18 the seven women in Isaiah, Isaiah 4:1 the seven churches in Paul, seven deacons, Acts 6:3 seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, Genesis 4:15 seven years for a debt to be acquitted, Deuteronomy 15:1 the lamp with seven orifices, Zechariah 4:2 seven pillars of wisdom in the house of Solomon. Proverbs 11:1
Now, therefore, you may see that it is being told you of the unerring glory of God in providence; yet, as far as my small capacity shall be able, I will endeavour to set it forth. That He might re-create that Adam by means of the week, and bring aid to His entire creation, was accomplished by the nativity of His Son Jesus Christ our Lord. Who, then, that is taught in the law of God, who that is filled with the Holy Spirit, does not see in his heart, that on the same day on which the dragon seduced Eve, the angel Gabriel brought the glad tidings to the Virgin Mary; that on the same day the Holy Spirit overflowed the Virgin Mary, on which He made light; that on that day He was incarnate in flesh, in which He made the land and water; that on the same day He was put to the breast, on which He made the stars; that on the same day He was circumcised, on which the land and water brought forth their offspring; that on the same day He was incarnated, on which He formed man out of the ground; that on the same day Christ was born, on which He formed man; that on that day He suffered, on which Adam fell; that on the same day He rose again from the dead, on which He created light? He, moreover, consummates His humanity in the number seven: of His nativity, His infancy, His boyhood, His youth, His young-manhood, His mature age, His death. I have also set forth His humanity to the Jews in these manners: since He is hungry, is thirsty; since He gave food and drink; since He walks, and retired; since He slept upon a pillow; Mark 4:38 since, moreover, He walks upon the stormy seas with His feet, He commands the winds, He cures the sick and restores the lame, He raises the blind by His speech, — see that He declares Himself to them to be the Lord.
The day, as I have above related, is divided into two parts by the number twelve — by the twelve hours of day and night; and by these hours too, months, and years, and seasons, and ages are computed. Therefore, doubtless, there are appointed also twelve angels of the day and twelve angels of the night, in accordance, to wit, with the number of hours. For these are the twenty-four witnesses of the days and nights which sit before the throne of God, having golden crowns on their heads, whom the Apocalypse of John the apostle and evangelist calls elders, for the reason that they are older both than the other angels and than men.
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| Abbot Marmion: Christmastide |
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Posted by: Stone - 12-21-2021, 08:00 AM - Forum: Christmas
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SUMMARY. -The mystery of the Incarnation is a wonderful exchange between divinity and humanity.
I. The Eternal Word asks of us a human nature in order to unite it to Himself by a personal union: Creator . . . animatum corpus sumens.
II. In becoming Incarnate, the Word brings us, in return, a share in His Divinity: Largitus est nobis suam deitatem.
III. This exchange appears still more wonderful when we consider the manner in which it is wrought. The Incarnation renders God visible so that we may hear and imitate Him.
IV. It renders God passible, capable of expiating our sins by His sufferings and of healing us by His humiliations.
V. We are to take our part in this exchange by faith: those who receive the Word-made flesh by believing in Him have 'power to be made the sons of God.
The coming of the Son of God upon earth is so great an event that God willed to prepare the way for it during centuries. He made rites and sacrifices, figures and symbols, all converge towards Christ; He foretold Him, announced Him by the mouth of the prophets who succeeded one another from generation to generation.
And now it is the very Son of God Who comes to instruct us:
Multifariam multisque modis olim Deus loquens patribus . . . novissime locutus est nobis in Filio (Heb 1:1,2). For Christ is not only born for the Jews of Judea who lived in His time. It is for us all, for all mankind, that He came down from Heaven:
Propter nos et propter nostram salutem descendit de caelis. He wills to distribute to every soul the grace that He merited by His Nativity.
This is why the Church, guided by the Holy Spirit, appropriates to herself, in order to place them upon our lips and with them to fill our hearts, the longings of the patriarchs, the aspirations of the just of ancient times, and the desires of the Chosen People. She wills to prepare us for Christ's coming, as if this Nativity was about to be renewed before our eyes.
See how when she commemorates the coming of her Divine Bridegroom upon earth, she displays the splendour of her solemnities, and makes her altars brilliant with lights to celebrate the Birth of the 'Prince of Peace (Is 9:6), the 'Sun of Justice (Mal 4:2), Who rises in the midst of our darkness to enlighten 'every man that cometh into this world (Jn 1:5, 9). She grants her priests the privilege, almost unique in the year, of thrice offering the Holy Sacrifice of the Mass.
These feasts are magnificent, they are likewise full of charm. The Church evokes the remembrance of the Angels singing in the sky the glory of the new-born Babe; of the Shepherds who come to adore at the manger; of the Magi who hasten from the East to offer Him their adorations and rich presents.
And yet, like every feast here below, this solemnity, even with the prolongation of its octave, is ephemeral: it passes by. Is it for the feast of a day, howsoever splendid it may be, that the Church requires such a long preparation from us? Certainly not! Why then? Because she knows that the contemplation of this mystery contains a special and choice grace for our souls.
I said at the beginning of these conferences that each one of Christ's mysteries constitutes not only a historical fact which takes place in time, but contains a grace proper to itself wherewith our souls are to be nourished so as to live thereby.
Now what is the intimate grace of the mystery of the Nativity? What is the grace for the reception of which the Church takes so much care to dispose us? What is the fruit that we ought to gather from the contemplation of the Christ Child?
The Church herself indicates this at the first Mass, that of midnight. After having offered the bread and wine which, in a few moments, are to be changed, by the consecration, into the Body and Blood of Jesus Christ, she sums up her desires in this prayer:
'Grant, O Lord, that the oblation which in we offer today's festival may be acceptable unto Thee, and, by Thy grace, through this most sacred and holy intercourse, may we be found like unto Him in Whom is our substance united to Thee.
(Accepta tibi sit, Domine, quaesumus, hodiernae festivitatis oblatio: ut tua gratia largiente, per haec sacrosancta commercia, in illiusi nveniamur forma, in quo tecum est nostra substantia. Secret of the Midnight Mass.) The word forma is here taken in the sense of 'nature, 'condition natura, as in the text of St Paul: Christus cum in forma Dei esset . . . exinanivit semetipsum formam servi accipiens et habitu inventus ut homo.)
We ask to be partakers of that divinity to which our humanity is united. It is like an exchange. God, in becoming incarnate, takes our human nature and gives us, in return, a participation in His Divine nature.
This thought, so concise in its form, is more explicitly expressed in the secret of the second Mass: 'Grant, O Lord, that our offerings may be conformed to the mysteries of this day's Nativity, that as He Who is born as man is also God made manifest, so this earthly substance (which He unites to Himself) may confer upon us that which is divine. (Munera rostra, quaesumus, Domine, nativitatis hodiernae mysteriis apta proveniant, ut sicut homo genitus idem refulsit et Deus, sic nobis haec terrena substantia conferat quod divinum est. . (Secret of the Mass at Break of Day.)
To be made partakers of the Divinity to which our humanity was united in the Person of Christ, and to receive this Divine gift through this humanity itself,-such is the grace attached to the celebration of today's mystery.
Our offerings will be 'conformed to the mysteries of this day's Nativity, according to the words of the above quoted secret, if-by the contemplation of the Divine work at Bethlehem and the reception of the Eucharistic Sacrament,-we participate in the eternal life that Christ wills to communicate to us by His Humanity.
'O admirable exchange, we shall sing on the octave day, 'the Creator of the human race, taking upon Himself a body and a soul, has vouchsafed to be born of a Virgin, and, appearing here below as man, has made us partakers of His Divinity: O admirabile commercium! CREATOR generis human!, ANIMATUM CORPUS SUMENS, de virgine nasci dignatus est; et procedens homo sine semine, LARGITUS EST NOBIS SUAM DEITATEM (Antiphon of the Octave of Christmas).
Let us, therefore, stay for a few moments to admire, with the Church, this exchange between the creature and the Creator between heaven and earth, an exchange upon which all the mystery of the Nativity is based. Let us consider what are the acts and the matter of it;-under what form it is wrought;-we will afterwards see what fruits are to be derived from it for us;-and to what it engages us.
I
Let us transport ourselves to the stable-cave at Bethlehem; let us behold the Child lying upon the straw. What is He in the sight of the profane, in the sight of an inhabitant of the little city who might happen to come there after the Birth of Jesus?
Only a new-born Babe to Whom a woman of Nazareth had given birth; only a son of Adam like unto us, for His parents have Him inscribed upon the register of enrolment; the details of His genealogy can be followed. There He lies upon the straw, a weak Babe Whose life is sustained by a little milk. Many Jews saw nothing more in Him than this. Later on you will hear His compatriots, astonished at His wisdom, ask themselves where He could have learnt it, for, in their eyes, He had never been anything but 'the son of a carpenter: Nonne hic est fabri filius? . . . (Mt 13:55; cf. Mk 6:3; Lk 4:22).
But to the eyes of faith, a life higher than the human life animates this Child: He possesses Divine life. What does faith, indeed, tell us on this subject? What revelation does it give us?
Faith tells us that this Child is God's own Son. He is the Word, the Second Person of the Adorable Trinity; He is the Son Who receives Divine life from His Father, by an ineffable communication: Sicut Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso (Lk 4:22). He possesses the Divine nature, with all its infinite perfections. In the heavenly splendours, in splendoribus sanctorum (Ps 109:3). God begets this Son by an eternal generation.
It is to this Divine Sonship in the bosom of the Father that our adoration turns first of all; it is this Sonship that we extol in the midnight Mass. At day-break, the Holy Sacrifice will celebrate the Nativity of Christ according to the flesh, His Birth, at Bethlehem, of the Virgin Mary; finally, the third Mass will be in honour of Christ's coming into our souls.
The Mass of the night, all enveloped with mystery, begins with these solemn words: Dominus dixit ad me: Filius meus es tu, ego hodie genui te (Introit of the Mass of Midnight), This cry that escapes from the soul of Christ united to the Person of the Word, reveals to earth for the first time that which the heavens hear from all eternity . 'The Lord hath said to Me: Thou art My Son: this day have I begotten Thee. 'This day is first of all the day of eternity, a day without dawn or decline.
The Heavenly Father now contemplates His Incarnate Son. The Word, although made man, nevertheless remains God. Become the Son of man, He is still the Son of God. The first glance that falls upon Christ, the first love wherewith He is surrounded, is the glance, the love of His Father. Diliget me, Pater (Jn 15:9). What contemplation and what love! Christ is the Only-begotten Son of the Father; therein lies His essential glory. He is equal to and 'consubstantial with the Father, God of God, Light of Light . . . by Whom all things were made, 'and without Him was made nothing that was made. It is of this Son that these words were spoken: 'Thou in the beginning, O Lord, didst found the earth, and the works of Thy hands are the heavens. They shall perish, but Thou shalt continue; and they shall all grow old as a garment; and as a vesture shalt Thou change them, and they shall be changed; but Thou art the selfsame, and Thy years shall not fail! (Epistle for the Mass of Christmas Day.)
And this 'Word was made Flesh: Et Verbum caro factum est.
Let us adore this Word become Incarnate for us: Christus natus est nobis, venite adoremus (Invitatory for Christmas Matins.) . . . A God takes our humanity: conceived by the mysterious operation of the Holy Ghost in Mary's womb, Christ is born of the most pure substance of the blood of the Virgin, and the life that He has from her makes Him like unto us! Creator generis human de virgine nasci dignatus est, et procedens homo sine semine.
This is what faith tells us: this Child is the Incarnate Word of God; He is the Creator of the human race become man. Creator generis human); if He needs a little milk to nourish Him, it is by His hand that the birds of heaven are fed.
Parvoque lacte pastus est Per quem nec ales esurit (Hymn of Christmas Lauds)
Let us contemplate this Infant lying in the manger. His eyes are closed, He sleeps, He does not manifest outwardly what He is. In appearance, He is only like all other infants, and yet, being God, being the Eternal Word, He, at this moment, is judging the souls that appear before Him. 'He lies upon straw, and as God, He sustains the universe and reigns in heaven: Jacet in praesepio et in caelis regnat (12th response at Matins on the Sunday of the Octave of Christmas), This Child, just beginning to grow, Puer crescebat . . . et proficiebat aetate (Lk 2:40, 52), is the Eternal Whose divine nature knows no change: Tu idem ipse es, et anni tui non deficient. He Who is born in time is likewise He Who is before all time; He Who manifests Himself to the shepherds of Bethlehem is He Who, out of nothing, created the nations that, 'are before Him as if they had no being at all (Is 40:17).
Palamque fit pastoribus Pastor creator omnium (Hymn of Christmas Lauds.)
To the eyes of faith there are two lives in this Babe; two lives indissolubly united in an ineffable manner, for the Human Nature belongs to the Word in such wise that there is but a single Person, that of the Word, Who sustains the Human Nature by His own Divine existence.
Undoubtedly, this human nature is perfect: perfectus homo (Creed attributed to St. Athanasius): nothing of that which belongs to its essence is lacking to Him. This Babe has a soul like to ours; He has faculties:-intelligence, will, imagination, sensibility- like ours. He is truly one of our own race Whose existence will be revealed, during thirty three years, as authentically human. Sin, alone, will be unknown to Him. Debuit per omnia fratribus similar) (Heb 2:17) . . . absque peccato (Ibid. 4:15). Perfect in itself, this human nature will keep its own activity, its native splendour. Between these two lives of Christ-the Divine, which He ever possesses by His eternal birth in the bosom of the Father; the human which He has begun to possess by His Incarnation in the bosom of a Virgin-there is neither mingling nor confusion. The Word, in becoming man, remains what He was; that which He was not, He has taken from our race; but the divine in Him does not absorb the human, the human does not lessen the divine. The union is such, as I have often said, that there is however but a single Person-the Divine Person,-and that the human nature belongs to the Word, is the Word's own humanity: Mirabile mysterium declaratur hodie: innovantur naturae, Deus homo factus est; id quod fuit permansit et quod non erat assumpsit, non commixtionem passus neque divisionem (Antiphon of Lauds in the Octave of Christmas.)
II
This then, if I may so express myself, is one of the acts of the contract. God takes our nature so as to unite it to Himself in a personal union.
What is the other act? What is God going to give us in return? Not that He owes us anything: Bonorum meorum non eges (Ps 15:2). But as He does all things with wisdom, He could not take upon Himself our nature without a motive worthy of Him.
What the Word Incarnate gives in return to humanity is an incomprehensible gift; it is a participation, real and intimate, in His Divine nature: Largitus est nobis suam deitatem. In exchange for the humanity which He takes, the Incarnate Word gives us a share in His Divinity; He makes us partakers of His Divine Nature. And thus is accomplished the most wonderful exchange which could be made.
Doubtless, as you know, this participation had already been offered and given, from the creation, to Adam, the first man. The gift of grace, with all its splendid train of privileges, made Adam like to God. But the sin of the first man, the head of the human race, destroyed and rendered this ineffable participation impossible on the part of the creature.
It is to restore this participation that the Word becomes Incarnate; it is to reopen to us the way to heaven that God is made man. For this Child, being God's own Son, has Divine life, like His Father, with His Father. In this Child 'dwelleth all the fulness of the Godhead corporeally (Col. 2:9); in Him are laid up all the treasures of the divinity (Cf. Ibid. 3). But He does not possess them for Himself alone. He infinitely desires to communicate to us the Divine life that He Himself is: Ego sum vita (Jn 14:6). It is for this that He comes: Ego vend UT vitam habeant (Ibid. 10:10). It is for us that a Child is born; it is to us that a Son is given: Puer natus est NOBIS et Filius datus est nobis (Introit of the Mass of the day). In making us share in His condition of Son, He will make us children of God. 'When the fulness of time was come, God sent making us share in His condition of Son, He will make us children of God. 'When the fulness of time was come, God sent 5). 'What Christ is by nature, that is to say the Son of God, we are to be by grace; the Incarnate Word, the Son of God made man is to become the author of our divine generation: Natus hodie Salvator mundi DIVINAE NOBIS GENERATIONIS est auctor (Postcommunion of the Mass of Christmas Day). So that, although He be the Only-begotten Son, He will become the First-born of many brethren: UT sit IPSE PRIMOGENITUS in multis fratribus (Rom 8:29).
Such are the two acts of the wonderful 'bargain that God makes with us: He takes our nature in order to communicate to us His divinity; He takes a human life so as to make us partakers of His divine life: He is made man so as to make us gods: Factus est Deus homo, ut homo fieret Deus (Sermon attributed to St. Augustine, number 128 in the appendix to his works). And His human Birth becomes the means of our birth to the divine life.
In us likewise there will be henceforth two lives. The one, natural, which we have by our birth according to the flesh, but which, in God's sight, is not only without merit but, before baptism, is stained in consequence of original sin; which makes us enemies of God, worthy of His wrath: we are born filii irae (Eph 2:3). The other life, supernatural, infinitely above the rights and exigencies of our nature. It is this life that God communicates to us by His grace, since the Incarnate Word merited it for us.
God begets us to this life by His Word and the infusion of His Spirit, in the baptismal font: Genuit nos Verbo veritatis (Jac 1:18) . . . Per lavacrum regenerationis et renovationis Spiritus Sancti (Tit 3); it is a new life that is superadded to our natural life, surpassing and crowning it; In Christo nova creatura (2 Cor 5:17; Gal 6:15). It makes us children of God, brothers and sisters of Jesus Christ, worthy of one day partaking of His beatitude and glory.
Of these two lives, in us as in Christ, it is the divine that ought to dominate, although in the Child Christ it is not as yet manifested, and in us it remains ever veiled under the outward appearance of our ordinary existence. It is the divine life of grace that ought to rule and govern, and make agreeable to our Lord, all our natural activity, thus deified in its root.
Oh! if the contemplation of the Birth of Jesus and participation in this mystery by the reception of the Bread of Life would bring us to free ourselves, once and for all, from everything that destroys and lessens the divine life within us; from sin, wherefrom Christ comes to deliver us: Cujus nativitas humanam repulit vetustatem (Postcommunion for the Mass of Day-break); from all infidelity and all attachment to creatures; from the irregulated care for passing things: Abnegantes saecularia desideria (Tit 2:12; Epistle for the midnight Mass); from the trying preoccupations of our vain self love! . . .
If we could thus be brought to give ourselves entirely to God, according to the promises of our baptism when we were born to the divine life; to yield ourselves up to the accomplishment of His will and good pleasure, as did the Incarnate Word in entering into this world: Ecce venio . . . ut faciam Deus voluntatem tuam (Heb 10:7); to abound in those good works which make us pleasing to God: Populum acceptabilem, sectatorem bonorum operum (Tit 2:14. Epistle for the midnight Mass.)!
Then the divine life brought to us by Jesus would meet with no more obstacles and would freely expand for the glory of our Heavenly Father; then 'we who are bathed in the new light of the Incarnate Word should shew forth in our deeds what by faith shineth in our minds (Da nobis quaesumus omnipotens Deus; ut qui nova incarnati Verbi tui luce perfundimur, hoc in nostro resplendeat opere, quod per fidem fulget in mente. Collect for the Mass at Daybreak); then, 'our offerings would befit the mysteries of this day's Nativity. Munera nostra nativitatis hodiernae mysteriis apta proveniant (Secret for the Mass at Day-break).
III
What further renders this exchange 'admirable is the manner in which it is effected, the form wherein it is accomplished. How is it accomplished? How does this Child, Who is the Incarnate Word, make us partakers of His divine life? By His Humanity. The humanity that the Word takes from us is to serve Him as the instrument for communicating His divine life to us; and this for two reasons wherein eternal wisdom infinitely shines out; the humanity renders God visible; it renders God passible.
It renders Him visible.
The Church, using the words of St. Paul, celebrates with delight this 'appearing of God amongst us: Apparuit gratia Dei Salvatoris nostri omnibus hominibus (Tit 2:11. Epistle for the midnight Mass): 'The grace of God our Saviour hath appeared to all men: Apparuit benignitas et humanitas Salvatoris nostri Dei (Tit 3:4, Epistle for the Mass at Day-break). 'The goodness and kindness of God our Saviour hath appeared.
Lux fulgebit hodie super nos, quia natus est nobis Dominus (Introit of the Mass at Daybreak): 'a light shall shine upon us this day: for our Lord is born to us; Verbum caro factum est et habitavit in nobis:The Word was made flesh, and dwelt among us.
The Incarnate Word brings about this marvel: men have seen God Himself abiding in the midst of them.
St. John loves to dwell upon this side of the mystery. 'That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life. For the life was manifested; and we have seen and do bear witness and declare unto you the Life Eternal which was with the Father, and hath appeared in us. That which we have seen and have heard, we declare unto you that . . . your joy may be full (1 Jn 1:1-4).
What joy indeed, to see God manifesting Himself to us. not in the dazzling splendour of His omnipotence, nor in the unspeakable glory of His sovereignty, but under the veil of humble, poor, weak humanity, which we can see and touch!
We might have been afraid of the dreadful majesty of God: the Israelites fell on their faces to the ground, full of terror and fear, when God spoke to Moses upon Sinai, in the midst of lightnings. We are drawn by the charms of a God become a Babe. The Babe in the Crib seems to say to us: 'You are afraid of God? You are wrong: Qui videt me, videt et Patrem (Jn 14:9). Do not heed your imagination, do not form yourselves a God from the deductions of philosophy, nor ask of science to make My perfections known to you. The true Almighty God is the God that I am and reveal; the true God is I Who come to you in poverty, humility and infancy, but Who will one day give My life for you. I am 'the brightness of [the Father's] glory, and the figure of His substance (Heb 1:3). His Only-begotten Son, God as He is; in Me you shall learn to know His perfections, His wisdom and His goodness, His love towards men and His mercy in regard to sinners: Illuxit in cordibus nostris . . . in facie Christi Jesu (2 Cor 4:6). Come unto Me, for, God as I am, I have willed to be a man like you, and I do not reject those who draw near to Me with confidence:Sicut homo genitus IDEM refulsit et Deus.
Why did God thus deign to render Himself visible?
First of all so as to instruct us: Apparuit erudiens nos. It is indeed God Who will henceforth speak to us by His own Son: Locutus est nobis in Filio (Heb 1:2); we have but to listen to this beloved Son in order to know what God wills of us. The Heavenly Father Himself tells us so: Hic est Filius meus dilectus: ipsum audite (Mt 17:5); and Jesus delights in repeating to us that His doctrine is that of His Father: Mea doctrina non est mea, sed ejus qui misit me (Jn 7:16).
Next the Word renders Himself visible to our sight so as to become the Example that we are to follow.
We have only to watch this Child grow, only to contemplate Him living in the midst of us, living like us as man, in order to know how we ought to live in the sight of God, as children of God: for all that He does will be pleasing to His Father: Quae placita sunt ei, facto semper (Ibid. 7:29).
Being the Truth Who has come to teach us, He will point out the way by His example; if we live in His light, if we follow this way, we shall have life: Ego sum via, et veritas et vita (Ibid. 14:6). Thus, in knowing God manifested in the midst of us, we shall be drawn by Him to the love of invisible things: Ut dum VISIBILITER Deum cognoscimus, PER HUNC in invisibilium amorem rapiamur (Preface for Christmas).
IV
The humanity of Christ renders God visible, and above all-and it is in this that Divine Wisdom is shown to be 'admirable-it renders God passible.
Sin which destroyed the divine life within us demands a satisfaction, an expiation without which it would be impossible for divine life to be restored to us. Being a mere creature, man cannot give this satisfaction for an offence of infinite malice, and, on the other hand, the Divinity can neither suffer nor expiate. God cannot communicate His life to us unless sin be blotted out; by an immutable decree of Divine Wisdom, sin can only be blotted out if it be expiated in an adequate manner. How is this problem to be solved?
The Incarnation gives us the answer. Consider the Babe of Bethlehem. He is the Word made flesh. The humanity that the Word makes His own is passible; it is this humanity which will suffer, will expiate. These sufferings, these expiations will belong, however, to the Word, as this humanity itself does; they will take from the Divine Person an infinite value which will suffice to redeem the world, to destroy sin, to make grace superabound in souls like an impetuous and fructifying river: Fluminus impetus laetificat civitatem Dei (Ps 65:5).
O admirable exchange! Do not let us stay to wonder by what other means God might have brought it about, but let us contemplate the way wherein He has done so. The word asks of us a human nature to find in it wherewith to suffer, to expiate, to merit, to heap graces upon us. It is through the flesh that man turns away from God: it is in becoming flesh that God delivers man:
Beatus auctor saeculi Servile corpus induit Ut carne carnem liberans Ne perderet quos condidit (Hymn for Lauds at Christmas.)
The flesh that the Word of God takes upon Himself, is to become the instrument of salvation for all flesh. O admirabile commercium!
Doubtless, as you know, it was necessary to await the immolation of Calvary for the expiation to be complete; but, as St. Paul teaches us, it was from the first moment of His Incarnation that Christ accepted to accomplish His Father's will and to offer Himself as Victim for the human race: Ideo ingrediens mundum dicit: Hostiam et oblationem noluisti: CORPUS autem aptasti mihi . . . Et tune dixit: Ecce venio . . . ut faciam Deus voluntatem tuam (Heb 10:5, 7. Cf. Ps 39:8). It is by this oblation that Christ begins to sanctify us: In qua voluntate sanctificati sumus (Heb 10:10). . It is from the Crib that He inaugurates this life of suffering such as He willed to live for our salvation, this life of which the term is at Golgotha, and that, in destroying sin, is to restore to us the friendship of His Father. The Crib is certainly only the first stage, but it radically contains all the others.
This is why, in the Christmas solemnities, the Church attributes our salvation to the temporal Birth itself of the Son of God. 'Grant, we beseech Thee, Almighty God, that the new Birth of Thine Only-begotten Son in the fiesh may deliver us who are held captive by the old bondage under the yoke of sin (Concede quaesumus, omnipotens Deus, ut nos Unigeniti tui nova per carnem nativitas liberet, quos sub peccati jugo vetuita servitus tenet. Collect for the Mass of Christmas Day.). This is why, from that moment, 'deliverance, redemption, salvation, eternal life, will be spoken of constantly. It is by His Humanity that Christ, High Priest and Mediator, binds us to God; but it is at Bethlehem that He appears to us in this Humanity.
See, too, how from the moment of His Birth, He fulfils His mission.
What is it that causes us to lose divine life?
It is pride. Because they believed that they would be like unto God, having the knowledge of good and evil, Adam and Eve lost, for themselves and for their race, the friendship of God. Christ, the new Adam, redeems us, brings us back to God, by the humility of His Incarnation. Although He was God, He annihilated in taking the condition of the creature, in making Himself like unto men; He manifested Himself as man according to all appearances (Phil 2:6-7). . What a humiliation was that! Later, it is true, the Church will exalt to the highest heavens His dazzling glory as the conqueror over sin and death; but now, Christ knows only self-abasement and weakness. When our gaze rests upon this little Child, Who is in no way distinguished from others, when we think that He is God, and that in Him are hidden all the treasures of wisdom and of knowledge, we feel our souls deeply moved, and our vain pride is confounded in the face of such abasement.
And what besides pride? Our refusal to obey. See what an example of wonderful obedience the Son of God gives. With the simplicity of little children, He yields Himself up into the hands of His parents; He allows Himself to be touched, taken up and carried about; and all His Childhood, all His Boyhood and Youth are summed up in the Gospel in these few words which tell how He was subject to Mary and Joseph: Et erat subditus illis (Cf. Lk 2:51).
And next there is our covetousness 'the concupiscence of the eyes (1 Jn 2:16), all that appears, glitters, fascinates and seduces; the essential inanity of the passing trifles that we prefer to God. The Word is made flesh; but He is born in poverty and abjection. Propter nos egenus factus est cum esset dives (2 Cor 8:9). 'Being rich, He became poor. Although He is 'the King of ages (1 Tim 1:17), although He is the One Who drew all creation out of nothing by a word, and has only to open His hand to fill 'with blessing every living creature (Ps 144:16), He is not born in a palace; His Mother, finding no room in the inn, had to take refuge in a stable cave: the Son of God, Eternal Wisdom, willed to be born in destitution and laid upon straw.
If with faith and love we contemplate the Child Jesus in His Crib, we shall find in Him the Divine Example of many virtues; if we know how to lend the ear of our hearts to what He says to us, we shall learn many things; if we refiect upon the circumstances of His Birth, we shall see how the Humanity serves the Word as the instrument to instruct us, but likewise to raise us, to quicken us, to make us pleasing to His Father, to detach us from passing things, to lift us up even to Himself.
'Divinity is clad in our mortal flesh . . . and because God humbles Himself to live a human life, man is raised towards divine things: Dum divinitas defectum nostrae carnes suscepit, humanum genus lumen, quod amiserat, recepit. Unde enim Deus humana patitur, inde homo ad divina sublevatur (S. Gregor. Homil. I, in Evangel.)
V
Thus from whatever side our faith contemplates this exchange, and whatever be the details of it that we examine, it appears admirable to us.
Is not this child-bearing of a virgin indeed admirable: Natus ineffabiliter ex virgine? (Antiphon for the Octave of Christmas).
'A young Maiden has brought forth the King Whose name is Eternal: to the honour of virginity she unites the joys of motherhood; before her, the like was never seen, nor shall it ever be so again (Genuit puerpera regem, cui nomen aeternum, et gaudia matris habens cum virginitatis honore, nec priman similem visa est, nec habere sequentem. Antiphon for Lauds at Christmas.) 'Daughters of Jerusalem, why do you admire me? This mystery that you behold in me is truly divine (Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis. Antiphon for the Feast of the
Expectatio partus virginis, Dec. 18).
Admirable is this indissoluble union, that is yet without confusion, of the divinity with the humanity in the one Person of the Word: Mirabile mysterium: innovantur naturae. Admirable is this exchange, by the contrasts of its realisation: God gives us a share in His divinity, but the humanity that He takes from us in order to communicate His divine life to us is a suffering humanity, 'acquainted with infirmity, homo sciens infirmitatem (Is 53:3), that will undergo death and, by death, will restore life to us.
Admirable is this exchange in its source which is none other than God's infinite love for us. Sic Deus dilexit mundum, ut Filium suum Unigenitum daret(Jn 3:16). 'God so loved the world as to give His Only-begotten Son. Let us, then, yield up our souls to joy and sing with the Church: Parvulus natus est nobis et filius DATUS est NOBIS. And how is He given? 'In the likeness of sinful flesh. This is why the love that thus gives Him to us in our passible humanity, in order to expiate sin, is a measureless love:
Propter NIMIAM caritatem suam, qua dilexit nos Deus, misit Filium suum in similitudinem carnis peccati (Antiphon for the Octave of Christmas).
Admirable, finally, in its fruits and effects. By this exchange, God again gives us His friendship, He restores to us the right of entering into possession of the eternal inheritance; He looks anew upon humanity with love and complacency.
Therefore, joy is one of the most marked characteristics of the celebration of this mystery. The Church constantly invites us to it, remembering the words of the angel to the shepherds: 'Behold, I bring you tidings of great joy . . . for this day is born to you a Saviour (Lk 2:10-11). It is the joy of deliverance, of the inheritance regained, of peace found once again, and, above all, of the vision of God Himself given to men: Et vocabitur nomen ejus Emmanuel (Is 7:14; cf. Mt 1:23).
But this joy will only be assured if we remain firm in the grace that comes to us from the Saviour and makes us His brethren. 'O Christian, exclaims St. Leo, in a sermon that the Church reads during this holy night, 'recognise thy dignity: Agnosce, O Christiane, dignitatem tuam. And made a partaker of the divinity, take care not to fall back from so sublime a state (Sermo I de Nativitate).
'If thou didst know the gift of God (Jn 4:10), said our Lord Himself. If thou didst know all that this Son is Who is given to thee! If, above all, we were to receive Him as we ought to receive Him! Let it not be said of us: In propria venit, et sui eum non receperunt (Gospel for the Mass on Christmas Day). 'He came unto His own, and His own received Him not. By our creation, all of us are 'His own; we belong to God; but there are some who have not received Him upon this earth. How many Jews, how many pagans have rejected Christ, because He has appeared in the humility of passible flesh! Souls sunk in the darkness of pride and sensuality: Lux in tenebris lucet, et tenebrae eam non comprehenderunt.
And how ought we to receive Him ? By faith: His qui credunt in nomine ejus. It is to those who-believing in His Person, in His word, in His works,-have received this Child as God, that it has been given, in return, to become themselves children of God: Ex Deo nati sunt.
Such is, in fact, the fundamental disposition that we must have so that this 'admirable exchange may produce in us all its fruits. Faith alone teaches us how it is brought about; wherein it is realised; faith alone gives us a true knowledge of it and one worthy of God.
For there are many modes and degrees of knowledge.
'The ox knoweth his owner, and the ass his Master's Crib, wrote Isaias, in speaking of this mystery (Is 1:3). They saw the Child lying in the crib. But what could they see? As much as an animal could see: the form, the size, the colour, the movement,-an entirely rudimentary knowledge that does not pass the boundary line of sensation. Nothing more.
The passers-by, the curious, who approached the stable-cave saw the Child; but for them He was like all others. They did not go beyond this purely natural knowledge. Perhaps they were struck by the Child's loveliness. Perhaps they pitied His destitution. But this feeling did not last and was soon replaced by indifference.
There were the Shepherds, simple-hearted men, enlightened by a ray from on high: Claritas Dei circumfulsit illos (Lk 2:9), They certainly understood more; they recognised in this Child the promised Messias, long awaited, the Exicctatio gentium (Gen 49:10); they paid Him their homage, and their souls were for a long time full of joy and peace.
The Angels likewise contemplated the New-born Babe, the Word made Flesh. They saw in Him their God; this knowledge threw these pure spirits into awe and wonderment at such incomprehensible self-abasement: for it was not to their nature that He willed to unite Himself: Nusquam angelos, but to human nature, sed semen Abrahae apprehendit (Heb 2:16).
What shall we say of the Blessed Virgin when she looked upon Jesus? Into what depths of the mystery did her gaze penetrate- that gaze so pure, so humble, so tender, so full of bliss? Who shall be able to express with what lights the soul of Jesus inundated His Mother, and what perfect homage Mary rendered to her Son, to her God, to all the states and all the mysteries whereof the Incarnation is the substance and the root.
There is finally-but this is beyond description-the gaze of the Father contemplating His Son made flesh for mankind. The Heavenly Father saw that which never man, nor angel, nor Mary herself could comprehend: the infinite perfections of the Divinity hidden in a Babe . . . And this contemplation was the source of unspeakable rapture: Thou art My Son, My beloved Son, the Son of My direction in Whom I have placed all My delights (Mk 1:2; Lk 3:22) . . .
When we contemplate the Incarnate Word at Bethlehem, let us rise above the things of sense so as to gaze upon Him with the eyes of faith alone. Faith makes us share here below in the knowledge that the Divine Persons have of One Another. There is no exaggeration in this. Sanctifying grace makes us indeed partakers of the divine nature. Now, the activity of the divine nature consists in the knowledge that the Divine Persons have the One of the Other, and the love that they have One for the Other. We participate therefore in this knowledge and in this love. And in the same way as sanctifying grace having its fruition in glory will give us the right of seeing God as He sees Himself, so, upon earth, in the shadows of faith, grace enables us to behold deep down into these mysteries through the eyes of God: Lux tuae claritatis infulsit (Preface for Christmas).
When our faith is intense and perfect, we do not stay to look only at the outside of the mystery, but we go deeply into it; we pass through the Humanity to penetrate as far as the Godhead which the Humanity at the same time hides and reveals; we behold divine mysteries in the divine light.
And ravished, astounded at such prodigious abasement, the soul, vivified by this faith, falls prostrate in adoration and yields herself up entirely to procure the glory of a God Who, from love for His creature, thus veils the native splendour of His unfathomable perfections. She can never rest until she has given all, in return, to fill up her part in the exchange that He desires to contract with her, until she has brought herself wholly into subjection to this 'King of Peace Who comes with so much magnifcence (Antiphon at Vespers on Christmas Day) to save, sanctify and, as it were, to deify her.
Let us then draw near to the Child God with great faith. We may wish to have been at Bethlehem to receive Him. Yet He is here giving Himself to us in Holy Communion with as much reality although our senses are less able to find Him. In the Tabernacle as in the Crib, it is the same God full of power, the same Saviour full of tender mercy.
If we will have it so, the admirable exchange still continues. For it is likewise through His Humanity that Christ infuses divine life into us at the Holy Table. It is in eating His Flesh and drinking His Blood, in uniting ourselves to His Humanity, that we draw at the very wellspring of everlasting life: Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam (Jn 6:55) . . .
Thus, each day, the union established between man and God in the Incarnation, is continued and made closer. In giving Himself in Communion, Christ increases the life of grace in the generous and faithful soul, making this life develop more freely and expand with more strength; He even bestows upon such a soul the pledge of that blessed immortality of which grace is the germ and whereby God will communicate Himself to us fully and unveiled: Ut natus hodie Salvator mundi, sicut divinae nobis generationis est auctor, ita et immortalitatis sit IPSE largitor (Postcommunion of Christmas Day).
This will be the consummation, magnificent and glorious, of the exchange inaugurated at Bethlehem in the poverty and humiliations of the Crib.
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| Swedish company showcases microchip that can download COVID-19 passport status |
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Posted by: Stone - 12-20-2021, 01:58 PM - Forum: COVID Vaccines
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Swedish company showcases microchip that can download COVID-19 passport status
Firm has showcased implant capable of storing COVID passport that can be read by many devices
FoxBusiness | December 20, 201
A microchip technology introduced in recent years by the Stockholm-based startup Epicenter is being presented as a means to store one's COVID-19 vaccine passport under the skin, according to a video from the South China Post that went viral Friday.
The firm has showcased an implant capable of storing a COVID passport that can then be read by any device using the near-field communication (NFC) protocol, according to the video.
The video featured DSruptive CEO Hannes Sjöblad, who was founder of the Swedish Association of Biohackers.
Sjöblad demonstrated how Epicenter's rice-sized microchip, which has been adapted as a COVID-19 passport, is implanted under the skin either in the arm on between the thumb and forefinger.
Three Square Market, a Wisconsin-based technology company, became the first company in the U.S. to offer its employees similar free microchip implants in August 2017. The chip gives employees access to locked rooms and the ability to pay for food and drinks in the break room.
The microchips were provided to Three Square Market (32M) at the time by Biohax, which was run by Jowan Österlund, a Swedish tattooist and body piercing specialist, according to The Guardian.
"Eventually, this technology will become standardized allowing you to use this as your passport, public transit, all purchasing opportunities, etc.," said Todd Westby, the 32M CEO at the time.
The technology the company uses is called RFID (Radio-Frequency Identification), which uses electromagnetic fields to identify electronically stored information. The chips also use near-field communications (NFC), the same type of technology that is used in most contactless credit cards and mobile payments.
Westby said at the time that these microchips have already become very popular in many European countries and that the companies intended to be ahead of the curve in bringing it to the U.S. Now they could become COVID passports.
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