Chapter IX.
A passage of St. Paul abused by heretics, to prove a
distinction between the Divine Persons, is explained, and it is proved
that the whole passage can be rightly said of each Person, though it
refers specially to the Son. It is then proved that each member
of the passage is applicable to each Person, and as to say,
of Him are all things is applicable to the Father, so may
all things are through Him and in Him also be said of
Him.
85. Another similar
passage is that which they say implies difference, where it is
written: “But to us there is one Father, of Whom are all
things and we unto Him, and one Lord Jesus Christ, through Whom are all
things, and we through Him.”1127
For
they pretend that when it is said “of Him,” the matter is
signified, when “through Him,” either the instrument of the
work or some office, but when it is said “in Him,” either
the place or the time in which all things that are made are
seen.
86. So, then, their desire is to prove that there
is some difference of substance, being anxious to make a distinction
between as it were the instrument, and the proper worker or author, and
also between time or place and the instrument. But is the Son,
then, alien as regards His Nature from the Father, because an
instrument is alien from the
worker
or author? or is the Son alien from the Spirit, because either time or
place is not of the same class as an instrument?
87. Compare now our assertions. They will
have it that matter is of God as though of the nature of God, as when
you say that a chest is made of wood or a statue of stone; that after
this fashion matter has come forth from God, and that the same matter
has been made by the Son as if by some sort of instrument; so that they
declare that the Son is not so much the Artificer as the instrument of
the work; and that all things have been made in the Spirit, as if in
some place or time; they attribute each part severally to each Person
severally and deny that all are in common.
88. But we show that all things are so of God the
Father, that God the Father has suffered no loss because all things are
either through Him or in Him, and yet all things are not of Him as if
of matter; then, too, that all things are through the Lord the Son, so
that He is not deprived of the attribute that all things are of the Son
and in Him; and that all things are in the Spirit, so that we may teach
that all things are through the Spirit, and all things from the
Spirit.
89. For these particles, like those of which
we have spoken before, imply each other. For the Apostle did not
so say, All things are of God, and all things are through the Son, as
to signify that the substance of the Father and the Son could be
severed, but that he might teach that by a distinction without
confusion the Father is one, the Son another. Those particles,
then, are not as it were in opposition to each other, but are as it
were allied and agreed, so as often to suit even one Person, as it is
written: “For of Him, and through Him, and in Him are all
things.”1128
90. But if you really consider whence the
passage is taken you will have no doubt that it is said of the
Son. For the Apostle says, according to the prophecy of Isaiah,
“Who hath known the mind of the Lord, or who hath been His
counsellor?”1129
And he
adds: “For of Him and in Him are all things.”
Which Isaiah had said of the Artificer of all, as you read:
“Who hath measured out the water with his hand, and the heaven
with a span, and all the earth with his closed hand? Who hath
placed the mountains in scales and the hills in a balance? Who
hath known the mind of the Lord, or who hath been His
counsellor?”1130
91. And the Apostle added: “For
of Him, and through Him, and in Him are all things.” What
is “of Him”? That the nature of everything is of His
will, and He is the Author of all things which have come into
being. “Through Him” means what? That the
establishment and continuance of all things is His gift. What is
“in Him”? That all things by a wonderful kind of
longing and unspeakable love look upon the Author of their life, and
the Giver of their graces and functions, according to that which is
written: “The eyes of all look unto Thee,” and
“Thou openest Thine hand and fillest every living creature with
Thy good pleasure.”1131
92. And of the Father, too, you may rightly say
“of Him,” for of Him was the operative Wisdom, Which of His
own and the Father’s will gave being to all things which were
not. “Through Him,” because all things were made through
His Wisdom. “In Him,” because He is the Fount of
substantial Life, in Whom we live and move and have our being.
93. Of the Spirit also, as being formed by Him,
strengthened by Him, established in Him, we receive the gift of eternal
life.
94. Since, then, these expressions seem
suitable either to the Father or the Son or the Holy Spirit, it is
certain that nothing derogatory is spoken of in them, since we both say
that many things are of the Son, and many through the Father, as you
find it said of the Son: “That we may be increased through
all things in Him, Who is Christ the Head, from Whom,” says he,
“the whole body, framed and knit together through every joint of
the supply for the measure of every part, maketh increase of the body
unto the building up of itself in love.”1132
And again, writing to the
Colossians of those who have not the knowledge of the Son of God, he
says: “Because they hold not the Head, from Whom all the
body being supplied and joined together through joints and bands,
increaseth to the increase of God.”1133
For we said above that Christ is
the Head of the Church. And in another place you read:
“Of His fulness have all we received.”1134
And the Lord Himself said:
“He shall take of Mine and show it unto you.”1135
And before, He said: “I
perceive that virtue is gone out of Me.”1136
95. In like manner that you may recognize the
Unity, it is also said of the Spirit: “For he that soweth
in the Spirit shall of the Spirit
reap eternal life.”1137
And John says: “Hereby
we know that He is in us because He hath given us of His
Spirit.”1138
And the
Angel says: “That Which shall be born of her is of the Holy
Spirit.”1139
And the
Lord says: “That which is born of the Spirit is
Spirit.”1140
96. So, then, as we read that all things are of
the Father, so, too, that all things can be said to be of the Son,
through Whom are all things; and we are taught by proof that all things
are of the Spirit in Whom are all things.
97. Now let us consider whether we can teach
that anything is through the Father. But it is written:
“Paul the servant of Christ through the will of
God;”1141
and
elsewhere: “Wherefore thou art now not a servant but a son,
and if a son an heir also through God;”1142
and again: “As Christ rose from the dead by the glory of
God.”1143
And
elsewhere God the Father says to the Son: “Behold
proselytes shall come to Thee through Me.”1144
98. You will find many other passages, if you look
for things done through the Father. Is, then, the Father less
because we read that many things are in the Son and of the Son, and
find in the heavenly Scriptures very many things done or given through
the Father?
99. But in like manner we also read of many
things done through the Spirit, as you find: “But God hath
revealed them to us through His Spirit;”1145
and in another place: “Keep the good deposit through the
Holy Spirit;”1146
and to the
Ephesians: “to be strengthened through His
Spirit;”1147
and to the
Corinthians: “To another is given through the Spirit the
word of wisdom;”1148
and in another
place: “But if through the Spirit ye mortify the deeds of
the flesh, ye shall live;”1149
and
above: “He Who raised Christ from the dead shall also
quicken your mortal bodies through the indwelling of His Spirit in
you.”1150
100. But perhaps some one may say, Show me
that we can read expressly that all things are of the Son, or that all
things are of the Spirit. But I reply, Let them also show that it
is written that all things are through the Father. But since we
have proved that these expressions suit either the Father or the Son or
the Holy Spirit, and that no distinction of the divine power can arise
from particles of this kind, there is no doubt but that all things are
of Him through Whom all things are; and that all things are through Him
through Whom all are; and that we must understand that all things are
through Him or of Him in Whom all are. For every creature exists
both of the will, and through the operation and in the power of the
Trinity, as it is written: “Let Us make man after Our image
and likeness;”1151
and
elsewhere: “By the word of the Lord were the heavens
established, and all their power by the Spirit of His
mouth.”1152
E.C.F. INDEX & SEARCH
