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| Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons.
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Chapter XI.
The particular distinction which the Arians endeavoured
to prove upon the Apostle’s teaching that all things are
“of” the Father and “through” the Son, is
overthrown, it being shown that in the passage cited the same
Omnipotence is ascribed both to Father and to Son, as is proved from
various texts, especially from the words of St. Paul himself, in which
heretics foolishly find a reference to the Father only, though indeed
there is no diminution or inferiority of the Son’s sovereignty
proved, even by such a reference. Finally, the three phrases,
“of Whom,” “through Whom,” “in
Whom,” are shown to suppose or imply no difference (of power),
and each and all to hold true of the Three Persons.
139. Now we come to
that laughable method, attempted by some, of showing a difference of
Power to subsist between Father and Son, on the strength of apostolic
testimony, it being written: “But for us there is One God,
the Father, of Whom are all things, and we in Him, and One Lord, Jesus
Christ, through Whom are all things, and we through
Him.”2462
It is
urged that no small difference in degree of Divine Majesty is signified
in the affirmation that all things are “of” the Father, and
“through” the Son. Whereas nothing is clearer than
that here a plain reason is given of the Omnipotence of the Son,
inasmuch as whilst all things are “of” the Father, none the
less are they all “through” the Son.2463
140. The Father is not “amongst”
all things, for to Him it is confessed that “all things serve
Thee.”2464
Nor is
the Son reckoned “amongst” all things, for “all
things were made by Him,”2465
and
“all things exist together2466
| 2466 Or
“consist;” Lat.—constant;
Greek—τὰ
πάντα ἐν
αὐτῳ
συνέστηκεν. | in Him,
and He is above all the heavens.”2467
The Son, therefore, exists not
“amongst” but above all things, being, indeed, after
the flesh, of the people,2468
of the Jews,
but yet at the same time God over all, blessed for ever,2469
having a Name which is above every
name,2470
it being said of Him, “Thou hast
put all things in subjection under His feet.”2471
But in making all things
subject to Him, He left nothing that is not subject, even as the
Apostle hath said.2472
But
suppose that the Apostle’s words were intended with reference to
the Incarnate Lord; how then can we doubt the incomparable majesty of
His Divine Generation?
141. Certain it is, then, that between
Father and Son there can be no difference of Power. Nay, so far
is such difference from being present, that the same Apostle has said
that all things are “of” Him, by Whom are all things, as
followeth: “For of Him and through Him and in Him are all
things.”2473
142. Now if, as they suppose, it is the
Father alone Who is spoken of, it cannot be that He is at once
Omnipotent because all things are of Him, and not Omnipotent because
all things are through Him.2474
| 2474 “You think,
perhaps,” St. Ambrose might have said to his Arian opponents,
“that this text speaks of God the Father only, as it begins with
‘of Him.’ Very good. But whilst, in dealing
with 1 Cor. viii.
6, you acknowledge that
the Father is Omnipotent because ‘all things are of Him,’
you deny that the Son is Omnipotent, on the strength of the statement
that all things are ‘through’ Him. Now here
(Rom. xi.
36) we find that all things
are said to be ‘through’ as well as ‘of’ One
and the same Person—the Father. On your own showing, then,
you must conclude that the Father is both Omnipotent (all things being
‘of’ Him) and not Omnipotent (all things being only
‘through’ Him) at the same time and in the same
respect. Which is absurd and impossible. Clearly, then, the
inference you want to draw from the difference of the expressions
‘of Him’ and ‘by Him’ will not stand, if you
make Rom. xi. 36 a declaration regarding the Father
only. But if you make it a declaration concerning the Son, or
even including the Son in its reference, you upset your own
position.” |
On
their own showing, then,
they will declare the Father lacking in Power, and not Omnipotent, or
at the least they will be confessing with their own mouth, all against
their will though it be, the Omnipotence of the Son as well as of the
Father.
143. Howbeit, let them decide whether they will
understand this affirmation as made concerning the Father. If
they do so decide then all things are “through” Him
also. If they decide that it is the Son Who is spoken of, then
all things are “of” Him as well as “of” the
Father. But if all things are “through” the Father
also, then surely there is no argument for diminishing from the honour
due to the Son; and if all things are “of” the Son, the Son
must be honoured in like manner as the Father is.
144. In case our opponents should suspect
that we are taking advantage of some intrusion of a single spurious
verse into the text, let us review the whole passage. “O
depth of the riches of God’s wisdom and knowledge!”
exclaims the Apostle, “how unsearchable are His judgments, and
His ways past finding out! For Who hath known the mind of the
Lord, or who hath been His counsellor? Or who hath been first to
give unto Him, and shall be recompensed? For of Him and through
Him and in Him are all things. To Him be glory for
ever!”2475
| 2475 Rom. xi. 33–36. St. Ambrose’s
quotation of the passage in extenso shows us how texts ought to
be used in argument—namely, not rent from their context,
not as unrelated apophthegms. |
145. Who, then, think they, is here spoken
of—the Father or the Son? If it be the Father—then we
answer that the Father is not the Wisdom of God, for the Son is.
But what is there that is impossible to Wisdom, of Whom it is
written: “Seeing that she is almighty and abiding, she
maketh all things new in herself”?2476
We read of Wisdom, then, not as
approaching, but as abiding.2477
| 2477
“Approaching”—Lat. accedentem. An
“accidentem” potius sit legendum?—ut Sapientia non
sit accidens, sed proprium, Substantiæ Divinæ. | Thus
have you the authority of Solomon to teach you of the Omnipotence and
Eternity of Wisdom, and of her Goodness as well, for it is
written: “But malice overcometh not Wisdom.”2478
146. But to purpose. “How
unsearchable,” saith the Apostle, “are His
judgments!” Now if “the Father hath given all
judgment to the Son,”2479
it seems that
the Father2480
| 2480 Potest hic
manus incuriose transcribentis deprehendi, cum “Pauli” pro
“Patris” nomen potius legendum esse videatur. Nec
tamen prohibemur quin sic verba intelligamus, ut Pater Ipse in hoc
Epistolæ Romanæ loco, per calamum Apostoli sit
locutus. | points to the
Son as Judge.
147. But now, to show us that He is speaking
of the Son, not of the Father, St. Paul proceeds: “Who was
first in giving to Him?” For “the Father hath given
to the Son,” but it was as acknowledging the rights of Him Whom
He has begotten, not by way of largess. Therefore, it being
undeniable that the Son has received at the hands of the Father, as it
is written, “All things have been given unto Me of My
Father,”2481
yet, in
saying, “Who was first in giving to Him?” the Apostle has
not denied that the Son has received gifts of the Father, by virtue of
His Nature, but he has indeed shown that, of Father and Son, Neither
can be said to be before the Other, forasmuch as, albeit the Father has
given gifts unto the Son, yet He has not so bestowed them as upon one
that began to be after Him; because the uncreate and incomprehensible
Trinity, Which is of One Eternity and Glory, admits neither difference
of time nor degree of precedence.
148. If, however, we hold ourselves more bound to
observe those Greek manuscripts which show “τίς
προσέδωχεν
αὐτῳ;” it is
clear that He to Whom nothing can be added is not unequal to Him Who is
perfect and complete. Therefore, if this passage from the
Apostle, in its entirety, is better understood with reference to the
Son, we see that we must also believe concerning the Son, that all
things are of Him, even as it is written: “For of Him and
through Him and in Him are all things.”
149. Be it so, nevertheless, that they
suppose the passage to be intended of the Father, then let us call to
mind that even as we read of all things being of Him, so too we
read of all things being through Him, that is to say, the
authority of the Father and of the Son is extended over the whole
created universe. And, though we have already proved the
Omnipotence of the Son by the Omnipotence of the Father,2482
| 2482 See § 140,
and comparison of Bible:Heb.2.8">Ps. cxix. 91,
with St. John i. 3; Col. i. 17, and Ps. viii. 8, with Heb. ii.
8. | still—forasmuch as they are ever
bent upon disparagement—let them consider that they disparage the
Father as well as the Son. For if the Son be limited in might,
because all things are through Him, do we say further, that the
Father likewise is limited, because all things are through Him
also?
150. But to bring them to understand that
these phrases involve no
difference, I will once again show that it is the same person,
“of” whom anything is, and “through” whom
anything is, and that we read of things being related in both these
ways to the Father. For we find: “Faithful is God,
through Whom ye were called into the fellowship of His
Son.”2483
Let
our adversaries weigh the meaning of the Apostle’s words.
We are called “through” the Father—they raise no
controversy: we are created “through” the
Son—and this they have set down as a mark of
inferiority.2484
| 2484 Or “as an
inferior work.” | The
Father has called us into fellowship with His Son, and this truth we,
as in duty bound, devoutly receive. The Son has created all
things, and Arius’ followers imagine that here they have not the
decree of a free Will, but a forced service, slavishly
performed!
151. Again, to obtain fuller understanding
that, forasmuch as we are called through the Father into fellowship
with His Son, there is no difference of Power in the Father and the
Son, [note that] the fellowship itself has its beginning of the Son, as
it is written: “For from His fulness have we all
received,” though, if we follow the Greek text of the Gospel, we
ought to render “of His fulness.”2485
152. See, then, how there is fellowship both
through the Father and of the Son, and yet not a
different fellowship, but one and the same. “And that our
fellowship be with the Father and with His Son Jesus
Christ.”2486
153. Observe, further, that Scripture speaks
of our having one fellowship not only “of” the Father and
the Son, but also “of” the Holy Spirit. “The
grace of Our Lord Jesus Christ,” saith the Apostle, “and
the love of God, and the fellowship of the Holy Spirit be with you
all.”2487
154. Now, I ask, wherein does He, through
Whom are all things, appear less than He, of Whom are all things?
Is it because He is declared to be the Worker? But the Father
also works, for He is true who said, “My Father worketh hitherto,
and I work.”2488
Therefore, even as the Father worketh, so worketh the Son also; and so
He Who worketh is not limitary in power nor abject, for the Father also
worketh; which being so, that which is common to the Son with the
Father, or even which the Son has by the Father, ought not to be the
less esteemed, lest heretics further dishonour the Father in the Person
of the Son.
155. Not to be passed over for silencing the
disputings of Arian misbelief are those words of the same Saint John,
which he set down in another Scripture: “If ye know that He
is just, know that he which doeth righteousness is born of
Him.”2489
But who
is righteous, save the Lord, Who loveth righteousness?2490
Or whom—as the foregoing texts
warn us—have we to assure us of everlasting life, if we have not
the Son? If, therefore, the Son of God hath promised us
everlasting life, and He is righteous, surely we are born
“of” Him. Else, if our adversaries deny that we are
born of the Son by grace, they likewise deny His
righteousness.
156. Thou must therefore believe that all things
are of the Son of God [even as of God the Father, for even as God is
the Father of all, so likewise is the Son the Author and Creator of
all. We see, then, the vanity of this their questioning,
forasmuch as it holds good of the Son [as of the Father], that
“of Him and through Him and in Him are all things.”
157. We have shown how all things are
“of” Him, and likewise how all things are also
“through” Him. Who then doubts that all things are
“in” Him, when another Scripture saith: “For in
Him are all things founded, that are in the heavens, and in Him they
were created, and He is before all things, and all things consist in
Him”? (Col. i.
16). Of Him, then, thou
hast grace; Himself thou hast for thy Creator; in Him thou findest the
foundation of all things. E.C.F. INDEX & SEARCH
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