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| Chapter XLI
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Chapter XLI.
But since he has charged us, I know not how often
already, “with regarding this Jesus, who was but a mortal body,
as a God, and with supposing that we act piously in so doing,” it
is superfluous to say any more in answer to this, as a great deal has
been said in the preceding pages. And yet let those who make this
charge understand that He whom we regard and believe to have been from
the beginning God, and the Son of God, is the very Logos, and the very
Wisdom, and the very Truth; and with respect to His mortal body, and
the human soul which it contained, we assert that not by their
communion merely with Him, but by their unity and
intermixture,3563
| 3563 ἀλλὰ
καὶ ἑνώσει
καὶ
ἀνακράσει. | they received the
highest powers, and after participating in His divinity, were changed
into God. And if any one should feel a difficulty at our saying
this regarding His body, let him attend to what is said by the Greeks
regarding matter, which, properly speaking, being without qualities,
receives such as the Creator desires to invest it with, and which
frequently divests itself of those which it formerly possessed, and
assumes others of a different and higher kind. And if these
opinions be correct, what is there wonderful in this, that the mortal
quality of the body of Jesus, if the providence of God has so willed
it, should have been changed into one that was ethereal and
divine?3564
| 3564 [“By means
of Origen the idea of a proper reasonable soul in Christ received a new
dogmatical importance. This point, which up to this time had been
altogether untouched with controversy with the Patripassians, was now
for the first time expressly brought forward in a synod held against
Beryllus of Bostra, a.d. 244, and the doctrine
of a reasonable human soul in Christ settled as a doctrine of the
Church.”—Neander’s History
(ut supra), vol. ii. p. 309, with the
references there. See also Waterland’s Works, vol.
i. pp. 330, 331. S.] | E.C.F. INDEX & SEARCH
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