Mingana-Theodore Mop Commentary On Nicene Creed

I
K-^S ^^^'
Jli^
UV .îi%4ai^ 4.
First page of the xMS.
boil, JUA
Mingana Syr.
561.
WOODBROOKE STUDIES
CHRISTIAN DOCUMENTS IN SYRIAC, ARABIC,
AND GARSHUNI, EDITED AND TRANSLATED

WITH A CRITICAL APPARATUS
BY
A.
MING AN A
VOLUME V
COMMENTARY OF THEODORE OF MOPSUESTIA ON THE NICENE CREED
CAMBRIDGE
W. HEFFER & SONS LIMITED
1932
INTRODUCTORY NOTE.
The
present volume
the
is
fifth
Studies, the contents of which are drawn from
Owing
lection.
the fact that
to
of the
" Bulletin " of that Library.
made
in
in
my
it
was
works of
is
it
this
" Studies "
{c.
in
in
serial parts in
the
Slight changes have accordingly been
hoped that these
will
of the
be found more suitable
kind.
This volume contains the hitherto

of Mopsuestia
col-
not foimd convenient
the preliminary matter as well as in the headings
" Studies," and

to
MSS.
have relmquished ray duties
the John Rylands Library, Manchester,

to continue the publication
Woodbrooke
the series of
in
lost
commentary
of
350-428) on the Nicene Creed, which
is
Theodore
undoubt-
edly one of the most important theological works of the golden age
of Christianity.
the author's
In places
method
that the translation
experienced some
difficulty in following
may
confidently be stated
of reasoning,
which
but
it
have adopted
in
the
following pages
reveals as accurately as possible the secret of the author's argumentation,
which
is
nearly always fresh and illuminating.
Short passages were by inadvertence omitted

the work,
of the
which was published
It
".
John Rylands Library
present edition together with

is
ELdward
in the
some
January issue of the " Bulletin
These have been
generosity
publication of the " Studies " in their
my
sincerest thanks to
has again
new
bth yuly, 1932.
made
possible
form.
A.
Selly Oak Colleghs Library,
Birmingham,
inserted in the
corrections.
a pleasing duty to offer here
Cadbury whose
in the first part of
MINGANA.
Mr.
the
PREFATORY NOTE.
(i)
a great
IT publish
the
is
satisfaction for
hitherto
lost
any scholar
theological
Mingana
In the
Mopsuestia.
far discovered
Theodore of Mopsuestia.
two works by
be
to
which
Theodore
of
MSS.,^
collection of
this Father,
a position to
in
works
of
have so
propose to edit and
translate according to their chronological order.
This
a
not the place to write the history of Theodore nor to give
is
works, some of which have, wholly or partially, survived
full list of his
in their
Greek
He
original or in East Syrian translations.
seems to
have been the most profound thinker and independent inquirer of the
Fathers of the Church in the golden age of Christianity
and the
fifth centuries.
He
is
and condemned, but Nestorianism was

in
have accomplished
Word, while
little
Christological conclusions
is
in reality
Three
an amplification
of
Council,
the Council of Chalcedon seems
except to reveal a
drawn from
Ephesus under the familiar
The fifth
of the
Theodore's teaching in connection with the mystery of
the Incarnation of the

to
and
Ephesus Nestorianism was discussed
In the Council of
some points
the fourth
directly or indirectly responsible for the
three general Councils of Ephesus, of Chalcedon
Chapters.
slight reaction against
the doctrine
established
the
at
anathema sit.
Three Chapters,
ecclesiastical sanction of
commonly called the Council of the
even more directly concerned with Theodore than
its
two immediate
predecessors.
It tells
held by
his
all
which had
name
name
much
in favour of the high esteem in
their origin in his writings
in relation to
is
which Theodore was
contemporaries that in condemning doctrinal points
them, and the
found are those of the
and twenty-five years
first
fifth
no one dared
to
mention
his
S3TiodaI fulminations in which his
Council, held about one hundred
after his death.
The Mingana Collection has now found a definite home in the newly
Oak Colleges' Library, Birmincham. The Library owes its
existence to the generosity of Mr. and Mrs. Edward Cadbury.
'
erected Selly
WOODBROOKE
few episodes
will here allude to a
might
illustrate
STUDIES
in
the
Theodore, which
life of
the respect with which his contemporaries regarded his
scientific attainments.
In
394 he was
present in Constantinople on the
occasion of the Synod held to decide a question concerning the see of
Bostra in the patriarchate of Antioch.^
an extent
the Capital that the
in
His fame had spread
to such
Emperor Theodosius, who was
already making preparations for his last journey to the West, desired to
hear him.
Theodore preached before Theodosius, who declared
the end of the sermon that he had never heard such a teacher
"
at
Qui
in desiderio visionis viri foetus, in ecclesia ejus doctrinae fuit
auditor magnus
ille
imperator ; nee arbitratus
est
alterum
se
talem comperisse doetorem, superadmiratus quidem ejus doctri-
nam,
et colloquio delectatus
informed by John of
Younger was
et
atgue obstupe/actus."
often in correspondence with
The same John
are also
Antioch that the Emperor Theodosius the
a vestro imperio, pro sui reverentia,
saepius attestatum
We
'^
est, et
Theodore
"Jam
vero
et spiritali sapientia, ei
vestris litteris honoratus est."^
of Antioch,
who had become
Patriarch of the
historic see of the Metropolis of Syria in the year following Theodore's
death in 428, speaks in eloquent terms of his work and teaching

"
Qui
bene de vita profectus est beatus Theodorus, et quinque et
quadraginta annis'clare in doetrina praefulsit,
et
omnem haeresim
expugnavit nullam alieubi detractionem ab orthodoxis in vita

suscipiens."
The same
prelate addresses, in glowing words, the
Emporor who
had shown interest in Theodore's memory " Iste ille est Flaviani
magni Antiochensium sanctae Dei Ecelesiaepontifieis amantissimus
:
discipulus, et beati
pulus, cujus
Joannis Constantinopolitani episcopi
pietatis vestrae imperio faeientes.
"
'
A glimpse of the early Hfe of Theodore

of his
condisci-
memoriam redivivam fecistis, niaximam kuncgloriam
bosom
friend
John Chrysostom who
is
supplied
testifies
by the writings
that his days were
spent in reading and his nights in prayer, that his fasts were long and
'Mansi, Sacr. Cone, nova et amp. collectio, iii. 851.
j<Jin of Antioch as quoted by Facundus in Migne's Pat. Lat.,
Ixrii.
563.
Ubid.
*
Facundus,
''Ibid.
Pat Lat,
Ixvii.
562.
Facundus died
shortly after
571.
THEODORE ON THE NICENE CREED

bed was the bare ground, that he indulged
his
asceticism
8e els
and
self-discipline
oXai
/Aev eis
dv7)\icrK0VT0 vvktc^
^v-)(a<;
every form of
in
avdyvacnv
rffUpai, oKoll
vrfareias re o-uj^cêts Kol
^(a/u.cwias Kol rrjv aWrji' acTKT/criv.'
letter
from Chrysostom to Theodore shows that the former's
and admiration
afiection
exile at
for the friend of his childhood
The
the end of his days.
letter
remained
Cucusus (a.D. 404-407).
In
the exiled Patriarch
it
that " he can never forget the love of Theodore, so genuine

so sincere
and
guileless,
thanks him for the
ends
I
he had made
efforts that
in
testifies
and warm,
a love maintained from early years,"
and
to obtain his release, and
correspondence with the memorable sentence
his
till
was written while Chrysostom was
" Exile as
am
reap no ordinary consolation from having such a treasure, such a
mine
my
of wealth within
As
a soul."
heart as the love of so vigilant and noble
the late Dr.
not have been borne, or
by
Swete
a
Death did not put a stop

in
Tillemont^ that
points out, higher testimony could
more competent
to the
Meletius,
fame
of
judge.^
Theodore.
It is
Mopsuestia, asserted that he would have endangered his
he had uttered words detrimental to
Theodore was obliged
East one often heard the cry

long
the faith of Theodore
live
informs us that
when a
sq.,
Ad
and
"
The same
party of bishops
"
Cyril of Alexandria
was found ready to condemn

was " We had rather
:
Leontius Byzantinus informs us
Alexandria advised against the condemnation of

all
the bishops of the Eastern
Theodorum lapsum
in
Cyril of
harmony with
be burnt than condemn Theodore."
Theodore because
in
life if
to avow that in the Churches of the

" We believe as Theodore believed
him, the answer of the bishops of S)rria to them
also that Cyril of
own
Even
his predecessor.
Alexandria whose views on the Incarnation were not

those of
recorded
Theodore's successor to the see of
Migne's Pat. Gr.,
in
Montfaucon's edition (Venice,
xlvii.
referring to this passage in Diet,
Church considered
310
J$^.
The
H.
late Dr.
of Christian Biography,
734), p.
B.
Swete
36
in
935, quotes also

" he was full withal of light-hearted joy as having found the
the sentence
serrice of Christ to be perfect freedom."
I do not believe that in the context
this sentence is meant to apply to Theodore.
Chrysostom is here making
a general statement that has no direct bearing on any particular person.
='/'a/.<?r., Hi. 668-669.
^Dictionary of Christ. Biography, iv. 936.
I am indebted for
the
above references to this article ^^ûch is permeated with sound scholarship.
p.
^M^moires,
xii.
442.
'^
Pat
Gr., bcxvii. 340.
''
Ibid.,
343-346.
WOODBROOKE
him an eminent Doctor, and
STUDIES
he were condemned there would be

The famous Church historian,
"
him Doctor of the Universal Church." ^
if
serious disturbance in that Church.^
Theodoret, was pleased to
This
title
Nicephorus
There
and
call
him by a much
him " Doctor of
also ascribed to
is
who
Callistus,
no need
is
calls
Greek author,
later
the Churches."
all
memory
to emphasise the fact that Theodore's
always been considered as the most
especially his writings have
They were
esteemed treasures of the East Syrian Church.

translated after his death
and
their authority
among
gradually
the innumerable
adherents of the Elastern Church, which for a long time stretched
from the eastern Mediterranean shores to Manchuria and from the
Caspian Sea
to the Indian
Ocean, was only one degree below that of

the " interpreter /ar excellence.
The
With them he was
Paul.
"
only discordUit note seems to have been struck towards the end of
the sixth century by individual teachers of no great importance in the
councils of the Church, but
the Synod held in A.D.
Patriarch Sabrlsho' rose vehemently against them
anathematize
traditions
those
all
who do
and the teaching
the interpreter
596 by
We
reject
the
and
not adhere to the commentaries, the
eminent Doctor, the blessed Theodore
of the
who
and
"
endeavour
to introduce
new and
foreign
and blasphemies, which are in contradicand exact teaching of this saint and of all the orthodox
doctrines saturated with errors

tion to the true
Doctors, heads of the schools,
who
have followed
in his steps, cor-
roborated his doctrine and taught the true faith of the incorruptible
orthodoxy in our eastern regions."
Synod
In the
Gregory
of
1,
held in A.D. 605,
all
the eastern
archbishops juid bishops bound themselves to abide by the teaching of
Theodore
"
We
of us should receive
by the
blessed
by the grace
the
assembled in this Synod have decided that each
all
and accept
Theodore the
of
God
set
all
the commentaries and works vrritten
interpreter, bishop of Mopsuestia, a
man
over the treasures of the two Testaments
Old emd the New, and who
and nurtured the children
like
of the
a river of abundant
Church
in his lifetime
floods
watered
and
after his
death with the true meaning of the sacred Books in which he was instructed
by the Holy
Spirit.
... No
to perform the office of teaching in the

1
one,
who
Church,
in these
allowed to deviate
v.
39.
Pat. Gr., iHXTi. 1237.
'
Eccl. Hist.,
Pat. Gr.,
Synodicon Orientale,
cxl-vi.
56.
days wishes
is
p.
459.

from the works of
who
able Fathers
have handed down
teaching, from his
adhered
eminent and divine man.
this
day
two
of the earliest
East Syrian historians
Who
astonished every one with his books after his death.
which the
and philosophers,
difficult
"
man
as clear as the light of the sun."
it
At
and
sophically
rationally the
and the passion
birth
West
In the
of our
economy
Lord."
the only writer
the
As
about 450.
nonnuUos Syrorum
truly divine
to explain philo-
of the divine mysteries of the
before the
43
fifth
Council dared
also clearly
treatises, in
"
found
died
Catholicamjidem apud
praecipue in Cilicia a Theodora quondam
et
in his
."
This hostile
Latin translations of some of Theodore's
which he denounced him as the master
Nestorianism
who
he accused him of being the
" Quaestio contra
episcopo oppidi Mopsuesteni jamdudum mota.

is
as
who
early as the year
real author of Pelagianism
note
first
openly against Theodore was Marius Mercator,
to speak
mere
before inquirers and
it
knowledge the
who was
interpreter,
as
that time shone in all branches of
Theodore the
St.
When
problem stopped with him and
never went beyond him, and he explained
made
able to
a position
him
in
also
were before him
subtle in reasoning,
Every knotty and
students.
is
is in
came near him, they considered themselves
other bishops
;
worked
Spirit
who
He
"
in his lifetime only, but
narrate the good works of this sea of wisdom, or
pupils
and
writings
his
(Theodore) did not astonish the world
to describe the prodigies
All our vener-
this true faith to us, in their
own, have studied
to our
to his statements."
will also refer to
Pravum
of Nestorius
and
ejus de dispensatione Dominica, et
a fide Catholica alienum, ac satis extorrem sensum, quo Nestorium

Constantinopolitanae urbis quondam, epriscopum secum male decepiL
.""
.
An
in
anti-Theodorian party, however, was steadily gaining ground
Egypt where Cyril
of
Alexandria held sway.
of the sixth century the Alexandrian
counted
many
'
Synodicon Orientate,
Lit.
*
5
who were
adherents in the Metropolis,
p.
210
Towards
the middle
Doctors, followers
of
Cyril,
powerful enough
(of the text).
" the hidden sign."
Barhadhbediabba 'Arabaya edited by Nauin/'/. Orient,

Meshihazekha in my Sources Syriaques, i. 141.
Pat. Lat. xfriii. 110.

/t>id
1 042043.
,
ix.
503-504.
WOODBROOKE
Emperor
to influence the
STUDIES
and induce him
Justinian
summon a
to
Council and condemn Theodore.
Given
the outbursts of the Cyrillian
free rein
knew no bounds.
Council
Bishops of the
EJcpressions such as "impious," "blas-
phemous," " heretical " were continuously hurled against a man dead
one hundred and twenty-five years previously.
reveal the spirit
which permeated the Fathers
Theodori.
Theodori Mopsuesteni
Council
of the fifth
Et postquam lectae sunt blasphemiae

.^
impium ejus symbolum.
Et post
.'
phrases
Sceleratum symbolum
Isti sunt thesauri impietatis Theodori.
impii
The following
et
acclam.ationes sancta synodus dixit
Multitudo lectarum blasphemi-
arum, quas contra magnum Deum et Salvatorem nostrum Jesum

Christum,, imo m,agis contra suam, anim.am Theodorus Mopsuestenus evomuit,justam ejus facit condemnationem.^
The condemnation
a dead
of
the time and caused a deep
The evil effects
ful.
man
gave
of that
wound in the spiritual body of the faithwound are to some extent felt even in our
days, in which the theological admirers of
one thousand and
satisfaction to his adver-
camp, but rent asunder the Catholic Church of
saries in the Cyrillian
five
hundred years
Theodore
after his death,
are,
more than
still
counted in
thousands.
The condemnation of
the works of the great Antiochian theologian
decreased their influence on Western thought, and the
them were
either burnt or
appearance from the shelves of
almost
A.D.
the
in
all of
298
all
monasteries
Nisibin.
East,
them.
and the Catalogue
When
slow dis-
Fortunately,
death by
after his
of
containing
of
ecclesiastical libraries.
however, his works were translated shortly

admirers
MSS.
underwent a gradual process
'Abdisho'*
'Abdisho' wrote his Catalogue in about
the works of Theodore were found in the churches
of
his
and probably
day,
The numerous
also in his
own
Turks and Kurds have, however,
sulted in their complete disappearance even in East Syrian lands,
the only cwnplete treatises
commentary on the Gospel

1
and
library at
persecutions inflicted since that date on the
eastern Christians by Mongols,
his
registers
known
of
to
have survived are
John which was edited
in
re-
and
(a) his
897, accord-
Mansi, Sacrorum Conciliorum nova et ampl. collectio, ix. p. 227.

Mansi, ibid.,
Mansi, ibid., p. 229.
pp. 229-230.
Assemani, Bib. Orient., iii. 30-35.

ing to a
MS.
Lady near Alkosh, by J. B. Chabot who, however,
of our
did not venture to give any translation of
it
(d) his short controversial
Macedonians which was edited and translated
treatise against the
1913 by F. Nau,' from a recently acquired
MS.
in
of the British
Museum.
Tke Present Work.
(ii)
The work
of
which
is
in
following pages
the Chronicle
of Seert
'
it
Pope
i.e.,
work
Pelagius the
is
of the
the
the one
De
Council mention
fifth
Nicephorus Theotokes * has doubtless
'
when he
writes
Nicene Profession
tion of the
From
epij.r}vcia et?
the extracts that
more frequently
The Acts
quotes
it
referred to
under the
under the
title
under the
decem
all
it
be seen that the work

" Liber ad baptizandos."
title
it
once under the
et octo
is
a book by
on the sacrament
title
"
sanctorum Patrum "
Inter^
Facundus
itself,
of
also
divided into two distinct parts
the Christian doctrine which the Catechumens
The
and
" Liber ad baptizatos."
first
had
part deals vth the explana-
Nicene Creed, as above, and the second
tion of the
mind
in
explana-
will
slightly modified title of
to learn before their baptism.
stitutes
An
'
of " Liber ad baptizandos."
This " Liber ad baptizandos "
which embrace
of faith."
of the fifth Council quote
eight times
work
this
to Ni/cat^ (rvfifioXov,
give below
pretatio symboli trecentorum
title
trecentorum decern et octo sanctorum
interpretatione symboli
Patrum."
Patrum," * and
once under the same
also
it
Council of
referred to as
is
interpretatione symboli trecentorum decern et octo
the Acts of the
is
calls
In a letter of the
Nicea.
"
jmd
'Abdisho' in his Catalogue,^ while

more accurately " The interpretation
hundred and eighteen,"
of the faith of the three
De
translation in
lectures,
"The Book on Faith" by
called
"
and
give an edition
form of catechetical
part,
which con-
contains a commentary on the Lord's Prayer,
baptism in general, and the Greek liturgy used in
his day.
1
Pat
637-667.
290.
Mansi, Sac. Cone. Nov. et amp.
Orient,
"
"Mansi,
*
who
Seira,
ibid., ix.
i.
p.
Mansi,
ix.
33.
collectio, ix.
443.
216.
18 (Leipzig, 1772)
216.
iii.
v.
died in A.D. 1800, for

'
Bibl. Orient.,
ix.
^XviPat Orient,
this
Which
is
the source of Tlieotokes,
statement?
*
Migne's
Pat Lat,
Ixvii.
747.
WOODBROOKE
8
will give
Acts
now
STUDIES
the quotations from the present
work found
of the fifth Council, in the synodical letter of the
in the
works
of
Facundus and
Pope
in the
Pelagius,
Marius Mercator.
in those of
From the Acts of the
fifth Council.'
(a)
Ejusdem de
interpretatione symboli trecentorum decern et odo
sanctorum patrunt
"
Sed Christum quidem secundum camera et assumptam servi

formam, earn autem qui eam assumpsit, super omnia nominans Deum,
intulit
tamen hoc secundum conjunctionem nominum naturarum, mani-
festam et divisionem
camem
ex Judaeis
est,
.""^.A
);o:m
dicat
{Mansi,
carnem ex Judaeis."
.^^..OJi;
U^y^l )lo^j\
t.m
ix.
)ooi
J^vooM
*>
}mi
JIqjMi^
ot-ae
secundum
secundum
6.)
IjObo
uLao
""^^j joC^ jooi
..oiotw^
Nemo igitur neque eum qui

Deum qui est super omnia,
faciat.
^^;
{Front Chapter VI,
|....
jl/
^^>^!
^;
6i.\ otâuflaj;
ooi
p.
iv>
^Jlj}
ooi^
t-<^^
64.)
(b)
Ejusdem Theodori ex
"
Quando enim
'
dicit,
David secundum carnem
'
De
(Rom.
libro
ad baptizandos
Filio suo,
1
),
qui factus est ex semine
certum quidem quod
filium hie
qui ex semine David factus est secundum carnem, non Deum

Verbum, sed assumptam servi formam. Nee enim Deus secundum carnem, nee Deus ex semine factus est David, sed sumptus pro
[Mansi,
nobis homo, quem filium beatus Apostolus manifeste vocat."
eum
dicit
ix.217.)
'
them.
The Greek
text of these
Acts
is lost,
but
we
have a Latin version
Cf. Hefele's Histoire des Conciles (translation of Leclercq),
iii.
72.
of

)^
jlo
V-^
^-oj J^-o; j^jj
;rr>-^-i
)oo.
.t.-A^l/j
JJ
io
{From Chapter VIII,
D;
jb-j-
JACi^
joi^J)
)ooi
)^
diminutionem
infert,
M/
p.
jbjoi;
\'^
oot\
)<*S^
t-^N
po/;
^^^SiJ*.
jlaicj^
jj^j
t-o? *^-^ lî)
OCX Jl/
oi}J
^;
^-wsj j^jj
j-oj
)oo(
jooi;
IM^
91.)
(c)
Ejusdem Theodori ex eodem

" Deinde ostendens cujus gratia passus
Quatenus
Deum
circa
erat
ab
illo
mortem
est,
qui passus est
^^^^<^
''^Nôo
experimentum
J.f> . .;
jl
y^^
y^^^^
|imi->
)lo^;
cnnnium
ipse per se pro
secundum mortis experimentum, quia nee
.jXo^
jiooC^; ^;aj)o jloM
oULM
ilia,
(Heb. 2)
'
ostendens quod deitas separata quidem
accipere,
abfuerat secundum diligentiam."
|,î^ \x>î
Jl;
et
possibile erat illam mortis
passus
est,
pro omnibus gustaret mortem
quia, divina natura ita volente, separata

utilitate gustavit
libro
>t.t\3
.iULS.a>
jooi
^v.ô \
o
ix.
.q\,..
oo(
)
^^
.mi
qui
illi
7.)
joCSs.
|^j
Jlooi
..^tvt
Jlo\
);oi
)-M^
loot
(From Chapter VIII,
|jJlo^ <ft\-i
^j-^**;
jioLô;
non tamen
{Mansi,
ii >
pp. 86-87.)
(d)
Ejusdem ex
libro
ad baptizandos :
" Permanens autem, donee secundum suam creaturam et virtutem

solvens mortis dolores,
liberavit
eum
inelFabilibus
illis
vinculis,
mortuis resuscitans, transtulit quidem in immortaiem vitam
autem
et
immortaiem
efficiens, in
caelum duxit."
et
de
incorruptum
{Mansi,
ix.
8.)
WOODBROOKE
10
{From Chapter
STUDIES
V, p. 53.)
(e)
Et post
"Christum
justificatum
alia:
immaculatum factum
et
Sancti
virlute
modo quidem dicit, 'Quod justificatus

modo vero.* Qui per Spiritum aeternum,
est in spiritu (1 Tim. 3)
immaculatum se obtulit Deo (Heb. 9), mori quidem facit secundum
Spiritus,
beatus Paulus
sicut
legem hominum, utpote autem impeccabilem virtute Sancti Spiritus

factum,
de mortuis,
resuscitavit
et
ad vitam
meliorem
constituit
immutabilem quidem animae cogitationibus, incorruptum autem

indissolutum et
jJijoD)
\ô\\
came
Jl
Jiii^^s )ooi
lôj;
{Mansi,
faciens."
,.i
ya^^so
>
jK.*.^^
ix.
jooio
JJ;
)joi ooi;
jlo^ "^.auo
V,
)jng,i*>>
) i\ 1
{From Chapter
et
8.)
'st\\)\
^^.joo
jl;
.ifeoo
p. 61.)
(0
Et post
"
'
Deo autem
nostrum Jesum Christum

dicens
Deum,
qu
gratias,
qui contra
mortis, sive peccati, sive
'
(1
alia
inobis dedit
Cor.
victoriam per
15); istorum causam
omnes adversaries nobis dedit
Dominum
fuisse nobis
victoriam, sive
cujuscumque hinc nascendi mali
inum nostrum Jesum Christum pro nobis hominem sumens,
qui
Dom-
et
ipsum

per resurrectionem de mortuis ad
dextera sua sedere
{Mansi,
ix.
^*oC^
^^.^
ouojji
jiadio*.
et
meliorem transtulit
eum
nobis ad
\iaa}
>
i..fl\,..;
\hJiio
..aoti*
^ôu
Olio ^
IfÂoO yOOii^J
00(
ô;
Krf^d
)K^ ^joC^;
oo|0
ô
^^
oiii
ô
v>.
hÔI*
>W
\^J\^
)i^
oialo/o
p. 61.)
From the letter of the Pope
Pelagius.
interpretatione Symboli irecentorum et octo
Patrum
" Sed Christum quidem secundum assumptam servi formam,
autem qui earn assumpsit, super omnia nominatus

tamen hoc secundum conjunctionem, ut per
naturarum manifestam divisionem
secundum carnem ex Judaeis
qui
This quotation
faciat.
est,
dicet
is
it is
Deum
nee iterum
the
given above under
eum
intulit
nominum,
{Mansi,
in
neque eum
igitur,
found with some changes
Council and the Syriac of
Deum
significationem
Nemo
Deum
secundum carnem ex Judaeis."
qui est super omnia,
fifth
in
jft^^s^
jft^jL*^
^ôo
|oeub.o
{From Chapter V,
Ejusdem de
finem, et
communionem."
donavit
218.)
ÔILa v^pCL^
\~J^
fecit
ix.
Acts
443.)
of the
(a).
From the works of Facundus bishop of Hermiana.
Nam sic aperte

"Neque enim
stringit aut
si
in libra
locutus est
duas naturas dicamus, necessitas nos ulla con-
duos dicere
filios,
aut duos dominos, aut duos Christos
quoniam hoc putare extremae

IxviL 747.)
ad baptizatos
est amentiae."
(Migne's Pat. Lat.
WOODBROOKE
12
wo(
f-^
jZa^<x.;oi
STUDIES
.^JUa ^ji
|;o(
(/'row Chapter VIII,
o/
ôpo ^jJl pij?
p. 90.)
From the works of Marius Mercator.

"
fiet
Nee
enim, inquit,
ut duos
probatur dementiae.
sunt, et
si
duas dicimus in Christo naturas necessario
duos dominos asseramus, quia hoc
filios
secundum
usque divisionem
aliquid
Sed non quia unum, neganda

viro et uxore pronuntians ait
(Matt.
duo
Pater unum sumus
et
Jam
Secundum hunc modum,
conjunctione
utri-
Et
alibi
de
non sunt duo, sed una caro
et hie
jam non sunt
vir et uxor,
manent enim duo, juxta quod duo sunt
unum.
duo
(Joan. x. 30).
est utriusque proprietas.

:
Sed non quia una caro
xix. 6).
aliquid
unum, non interimunt per unitatem
Ego enim
extremae
arbitrari
Omnia enim quaecumque secundum
et
unum
juxta quod
duo sunt natura sed unum
duo natura quia naturarum (multa)
diversitas
sed
unum conjunctione, quia indivisam venerationem quod susceptum est,

cum suscipiente sortitur, velut templum ejus individuum perseverans.
" Omnia enim quaecumque duo dicuntur, tunc duorum continent
usum, quando alterum
alteri indifferens creditur, juxta
vocabulum connumerationemque
divina
sortitur
commemorat (Dan.
scriptura
quod duorum
verbi gratia, quatuor bestias
vii.)
ursum, pardum, leonem
et aliam quae has immanitate praecellat, et ideo sunt quatuor, quod
unaquaeque
bestia nihil
probatur existere
est (Joan. viii.
illud
Nemo
7),
minus juxta substantiam
Duorum,
inquit,
hominum
reliquis bestiis
com-
testimonium, verum.
quia hoc uterque natura quod alter
potest dttobis dominis servire (Matt.
est.
vi.
Sic et
24), quia
praebentis servitium tanquam domino, nihil minus uterque est dominus

ita et hie,
si
uterque secundum substantiam esset
filius
et
dominus,
modo duo filii et domini nuncupari, secundum numerum

Quoniam vero hie quidem secundum substantiam filius
existit et dominus, hie autem secundum essentiam nee filius nee domconjunctione vero quae illi facta cum illo est iisdem
inus approbatur
participasse cognoscitur, idcirco unum filium et dominum dicimus.
Principaliter quidem intelHgentes eum filium et dominum, qui secundum
possent aliquo
personarum.

substantiam utrumque vere esse creditur et probatur
autem cogitatione et ilium qui

ineffabilem
cum
eo copulam
" Itaque, sicubi
filium
13
complectentes
inseparabiliter ei conjungitur,
per
et
et domini particeps aestimatur.
iilii
sumptus
hunc, qui
divina
est,
scrip tura
suscipientis, juxta
unitatem, dicimus eum
cum enim dicit De Ftlio sua, qui factus est
ei ex semine David secundum carnem (Rom.
3) non Deum
Verbum dicit sed formeim servi susceptam non enim Deus est
secundum carnem, nee Deus ex semine David factus est, quern (ilium
Intelligimus autem eum Filium,
beatus Paulus evidenter appellat.
non quod per se dicatur Filius, sed quod ilia conjunctione quam habet
cum eo qui vere est Filius taliter nuncupetur." (Migne's Pat. Lat.,
commemorat,
relatione
nuncupari
filium
i.
1056-1059.)
xlviii.
^j:^K:
^jjLuo
,,Jupo/
V--^
)0<
\sx\^&^
t-
^}1;
.^;JiJ-
wSl
lloÔ-JOl
jlo
Usî
Uh.
>^? ot*^ jJ^nAî^V)
y-.;
^^K.^00
ôa^
Y*
.jJLs
jl
])/
)ju.iir>
Kj^^
^ftv^
^;i
K^j
yOj/
>.dol
|j;oi
jl
Ji^^.*.ai
peu^ ou^f
OOI
>~*oi
ooiiâ
j.aKa
yCtJU.
|1/
oua
jjoijd
^;i
^>; jx-â^
jl;
.û.
|1Kj/o
Jlj
Û
.^;1 oô
.jloqi
^^-ôo jiasuauua
>
jlsL^; ^^^^^^ ot-axcu; ooi ^co>. ouajJL/;
^^.xvt )t^
pe/
JJ
)î^ yoouiW )W^
po^;
^ô( v^po/K^ ^;l "^^t
ôpo
)ooi
t^
jl
jÔ yOj/ ^ti* ^^0^3
.Qt^
joiôit
Jl
P0|J?
jL^cai^
y^\i yOot-K-/
jl^j/o
)if^^ j.A^K.^
jl/
)ooi
^\l 4 vOP ^;1
jLâajB^
^si
i-^
yOoiiokSubAJ
t-**!
V^S J
^;i. yooi^ft^/
yOOuK/; -.Ô^
t-w ji/
ooi
jlo
)ooi
oooi;
"^^..^
^^.^s;/
.i^tV)
U^
jl;
y-lt
oo( JJJU;
mIiIiV
^; y rfn\'>
^00/ yV nn Û*
^|*ôt
Jl
"^"^ xîh
J'-*-'
'^

From
we may
the above quotations
infer that the official Latin
was not always a good transEJctenuating circumstances may be pleaded in his favour from
translator of the
lator,
Acts
of the fifth Council
was dealing with
the fact that he
stray quotations
any regard
culled from their context without
but
when every
allowance
some imperfections
in his
made under
is
and
isolated extracts
sequence of events,
to the
head there
this
first
to the flesh
Jews according
above
all
God by
is
igitur neque
is
eum
somewhat
est,
first
from the
is
God who
is
This simple and clear sen-
The
ex Judaeis.
better translated in the Synodical letter of the
sentence
Pope Pela-
Nemo igitur, neqtie eum qui secundum camem ex

dicat Deum : nee iterum Deum qui est super omnia^
gius as follows
Judaeis
In the
camem
secundum camem
qui secundum
super omnia,
remain
and inaccurate rendering Nemo

ex Judaeis est, dicat Deum.
tence has received the complicated
est
nature, nor that
from the Jews by nature."
is
still
Let us take as examples two sentences
work.
and the fourth quotations as given above.

" Nobody believes that he who
quotation Theodore says
from the
qui
15
secundum^ camem. ex Judaeis.

In the second quotation the translator of the Council does not
to
have understood the meaning of some words in Theodore's sentence.

" But He (God) remained with him (Christ) until
Theodore says
He
by (His) help
assisted
him to loose the pains
delivered his soul from bonds
which were
him
mortal and incorruptible, and caused
now
sentence
this
the right
sitting at
hand
of
given as follows
is
smd
raised
eum
ineffabilibus illis vinculis etc.
The
Latin translation of
secun-
mortis dolores, liberavit
The
Latin translator seems here
word
a possible Greek
him
and made him im-
Permanens autem, donee
stiam. creaturam- et virtutem- solvens
have misread
life,
And He
go up to heaven where he
to
God."
dum
to
of death.*
indissoluble
from the dead and transferred him to immortal
is
seem
appy)KTo<;
unbroken as
apfnjTos unspeakable, ineffable.
So
far as
Marius Mercator
concerned,
is
we may
point out that
he seems to have deliberately omitted to translate two sentences of
Theodore.
The
first
does no^ preclude their being
Cf. Ephes.
iv.
6.
And the separation of natures

one" ^^ ôxô ^JJ^Jt |jL*jad Jlo
sentence
is
Cf.
"
Acts
ii.
24.
Ut. " he loosed."
WOODBROOKE
16
STUDIES
" It is known that here he (Paul)

second sentence reads
" Son " the one made of the seed of David in the flesh." ^
The
.)^
K,<^;
|ooi Vâ-aua j^>o)
^;
oo^
\\^
calls
\:>>^^
"
Mercator deliberately omits also to translate the adjective " close
when Theodore uses it to express the " close union " between God
Word and man.
the
is
JIK^Km
The
JL^.;j
|a;oi!
Syriac expression used in this connection
)loP>.Qi^
We may incidentally remark that
the technical terms used in the
mystery of the Incarnation were so imperfectly fixed even

of
Marius Mercator
he
that
This
stantia.
last
the Syriac )v>fHf>
generally renders the
the Syriac
by the Latin sub-
Greek
and hardly ever stands for the
Theodore may be seen
of
MS.
Mr.
^vo-ts,
time
vTj-do-Tacri?
and
word " nature."
should here be stated that some quotations from the present
It
work
word
word nature,
translates the
JLlo which doubtless renders the Greek
in the
recently
W.
added
East-Syrian
offices of
Theodores Doctrine.
do not intend
to give here
Christian theologians
assume that the readers
a synopsis of the Christological
many
such
bitter controversies
after him,
and which divided
rise to
who came
the followers of Christ into so
distinct
of the present
and
hostile groups.
leave to them the task of understanding
words.
It
some early Christian
will
be
thinkers
and
it
deals,
assimilating
sufficient to state that in
who had
We
work are well acquainted with
the Trinitarian and Christological dogmas with which
his ovra
good
collection through the
doctiine of Theodore, which gave
among
literature, especially in
G. Greensiade.
(iii)
We
my
to
in
and we
Theodore
in
arguing against
unduly emphasised the divine
His humanity, he laid great stress

the man Jesus was a true man, endowed with all
side of Christ to the detriment of
on the
fact that
human
faculties including
person of the Trinity, or
iRom-i.
a true human
God
the
soul,
Word, Son
and that the second

of
God
the Father,
3.
^Theodore
uses
also
in
jifidk^CL^ perfect union (chap.
this
vi.).
c<Hinection
the
expression
JioAia*.

was
be distinguished from the human son of Mary,
to
17
bom
of the
seed of David, although through the very close and intimate union
man
The
between them, they were not two Sons but one Son.
existing
Son
Jesus was, so to speak, only figuratively and honorifically the
God was and is the Wordman Jesus. The close union
of God, while the true and natural Son of
God who
assumed the form of the
between them was, as

manifesting
itself
were, not physical but moral and
it
one
in
visible
spiritual,
individual, or rather personage,
who
formed the one npoa-aTrov or outward appearance of Christ.

where, howêver, do
we
find in
Such an idea had
(vTToo-Tao-w) in Christ.
of
Fathers of the Council
{= prosopon)
Nicea) referred both words to the one
of
work
the present
Son they showed
of the
between the two natures "
opo/
it
many
These
nation.
last
)-
us
the close union
)"ôjV*
^?
j ^^^?
a commentary on the Nicene creed and
is
consequently covers the whole

will find in
development in
full
of Ephesus.
Theodore never
two natures and one ^rpoo-cuiroi/.^ He
" From the fact also that they (the
chapter
writes in the third
As
its
No-
two persons
of
the Council
the time that followed
goes beyond the idea
person
Theodore the idea
field
of Christian religion, the readers
other interesting points besides Trinity and Incar-
two
points,
however, are treated with much more
detail than the others.
As
a commentator Theodore has been
authority than
defect
is
Hamack
noticeable
in
a& too prosaic
the
present
marred by many verbal antitheses and
by no
criticised
less
an
and monotonous.
This
work which
some places
is
in
repetitions uising
from
stylistic
his desire
to stress his point for his readers or rather hearers.

(iv)
TAe Manuscript,
work of Theodore is found in my

MS.
collection of MSS. and is therein numbered Mingana Syr. 561.'
As
the MS. is not throughout in a good state of preservation and is in
containing the present
TTie
"nalura humana Chrisli immediate terminatur per

Theodore's time.
1th edition, xxvi. 767.
'^The doctrine thai

hypostasim Verb! "
""E.B.,
is
later than
'For a description of the MS. see pp. 1041-1044

Syriac and Garshuni MSS. of my collection.
of the
Catalogue of the
WOODBROOKE
18
many
places
wormed and damaged by damp,
able to reproduce
all its
text
STUDIES
and
it
edit
For
in facsimile.
in the
it
the usual practice in
my
was not found
it
this reason
desir-
have had to copy
ordinary Syriac type instead of following
Woodbrooke
Sttidies of giving facsimiles in
case of unique texts.
Translation.
By
the power of our Lord Jesus Christ we begin to write the exposition of the faith of the three hundred and eighteen
Theodore the interpreter.
[Fathers),^ composed by
Mar
Chapter
What
discourse
is
worthy
I.
and what mind
of,
that
is
able to teach these mysteries ?
indeed
is
It
equal
is
Or which
greatness of the subjects placed before us ?
to,
the
the tongue
is
difficult
for our
tongues to speak with accuracy even of the created natures, because

they also are created with great
wisdom by
which are higher than our nature
we
of
intend to speak
men
They
how much
because such
!
man
neither have entered into the heart of
prepared for them that love Him."
the minds
all
words
The blessed Paul bears
" Eye hath not seen nor ear heard,
truly transcend our

:
for those
are those of which
are they not higher than
witness concerning them in saying
the things which
God
hath
with these wonderful things that our discourse wishes to deal,
It is
and
As
the Maker.
it is
to the delight of these mysteries that
we
have been
invited, be-
cause the time of the great festival of the holy Passover leads us to teach
God had wished those heavenly gifts not to be knovra to us,

it is evident that we should not have been able to discourse on them,
because how could a man have spoken of unknown things ? Since,
them.
If
He
and before the foundations of the

world to make manifest the wisdom that was in Him^ through the
Economy of our Lord Jesus Christ, He revealed to us these hidden
mysteries and the greatness of these gifts, and He granted their know-
however.
ledge to
men
wished from the
through the
revealed to us
by His
first
Holy
Spirit
Spirit.
mysteries which are performed by the
through them
^
Of
we might
It
is
power
of the
Cf.
Holy
God
ineffable
Spirit so that
proceed in a congruous way, by degrees and by

^
the Council of Nicea.
indeed written that
and showed us the sublime and
Eph.
i.
8-9
Col.
i.
26
iv.
Cor.
3-4, etc.
ii.
9.

faith, to
these future
This
gifts.'
why we
the reason
is
God
course with confidence, according to the grace of
19
desired to dis-
vouchsafed to
on these unspeakable things which are higher than ourselves.

time of this festival that has led us to speak with those
who
us,
It is
this
wish
[to
participate in] these awe-inspiring mysteries.
for
Now is the time for me

He has done marvellous
for
new
we are
human
things, as
established for the
He
when
Christ,
away and
are passed
new
Indeed a
song
new
New Testament which God
race through the
Economy
all
who
is
Lord Jesus
of our
old things
and showed new
in Christ is
new
creature
Death and
become new.^
things in
old things
corruption
have ceased, passions and mutability have passed away, and the
new creature
the
dead
made
has been
manifest, a
He
make
will
new
us
life
At
our resurrection from the dead.
after'*
song
required
is
dealing with the
things are
all
" Sing unto the Lord a
things."
abolished
Every man
their place.
to say
which
we
hope
life
of
to reach
the resurrection from the
and incorruptible and im-
instead of old,
mortal instead of corruptible and mortal.
He
newed
gave us
new
this
and because
these mysteries so that
new man who
is
where there
neither
and
in all.
shall
is
of this covenant
we
we
for
fit
the
Jew
ways
receive the
of
nor Greek, bond nor
of
Kingdom we
bond
are re-
knowledge
free,
but Christ
of
is all
next world
when we
we shall
only con-
shall partake,
when
the incident
or free, shall be taken from us,
and when
have completely disbeing Jew or Greek, bond or
the image of this world shall
Indeed what incidence of
appeared.
who
man and put on the

Him who created him,
will take place in reality in the
or Greek,
those
the old
off
have become immortal and incorruptible, when
of being
free,
is
image
after the
Jew
template Christ of whose
all
should put
renewed
This
'
covenant which
can remain with those
who
are in an immortal
and
incorruptible
nature after the image of Christ, according to the testimony of the

blessed Paul
Because
gifts
?
it
was necessary
that the faith in the truth of the future
should remain in us so that
on account of
their greatness
our nature and above

'
Cor.
ii.
'
Ps. xcviii.
'
2 Cor,
Y.
it
we
should not throw doubts on them
since
we
see
them very much
these awe-inspiring mysteries
11-13.
1.
1
7.
(Peshitta has
'
Lit. from.
"a marvellous
Col.
lii.
alien to
were confided
thing.")
10-11.
"
'
20
WOODBROOKE
to us in order that
through them as through symbols
approach our future hope, and

doubts
these
in
in order to
heaven,"' and
in
house
might gradually
a faith without
obtain
our work
"our building
"
Our
God,"
and
been inscribed^
in that
is
of
harmony
conversation
"we
have a
heaven not made with hands."
in
While
on the earth
still
we have
glory of the future world through these mysteries, but
much
live as
in
is
world as much as
in this
possible in conformity with the following sentences

is
we
while cultivating a conduct that
gifts,
new world and arrangmg
with the
STUDIES
a heavenly
as possible
life in
we
(ought to)
spurning visible things and
Those who are about
aspiring after future things.
awe-inspiring
now
partake
to
these awe-inspiring mysteries are inspired to do so by the grace of
They do
not do this in order to partake of small and ordinary
but to be transformed completely into

virtues
which they will
receive by the
new men and

gift
of
God.
gifts,
to possess different
of the grace of
God
being
mortal they will become immortal, being corruptible they will become
being
incorruptible,
they
passible
will
become
impassible,
changeable they will become unchangeable, being bond
become
being enemies
free,
Adam
but of Christ
Christ,
who
will
a heaven which
Adam
they will call as their head not
has renewed them
will bring forth
they will
become friends, being strangers

no more be considered a part of
they will
They
they will become sons.
being
but
they will not cultivate a ground that
thorns and thistles to them,' but they will dwell in

is
remote and immune from
all
sorrow and sighing
nor will death rule over them but they will become themselves rulers
new
where they
life
be not slaves
will
sm but warnors
of
of
righteousness, not sen'ants of Satan but intimate friends of Christ for

all
time.
Adam,
the father of mankind, received the abode of Paradise from
which he was driven out through his disobedience and sin, and we,
who became the heirs of his nature and his punishment, ascend to
heaven by
faith in
He
"
as
said
Christ through our participation in these mysteries,
Except a man be born
of
water and
cannot enter into the Kingdom of Heaven."
who
receives this spiritual birth

'Phil.
Ibid.
is
"2 Cor.
CI Heb.
ix.
of the Spirit
24.
Or
in
V.
heaven and
I.
written.
''l
''
Cf. Gen.
iii.
18
etc.
"
Cf.
is.
xxxv. 10.
he
The man, however,
immediately inscribed
20.
iii.
'
'
John
iii.
5.

becomes the
and partaker of those future
heir
who
because those
said,^
making
abode
their
we hope
Indeed
to
heaven
in
as the blessed Paul
gifts,
Christ
in
are
in
expectation
of
the resurrection from the dead.
after
go to heaven where the
Through
our behalf.
believed
21
we
these mysteries
first
man," Christ, went on
are truly inscribed
that
abode.
We are m
to fall
was driven
in
need
away from
of great
care and immense dihgence
promise and
this great
This
out of Paradise.
way
a wonderful
order not
why we
the reason
is
in
Adam who
partake
awe-inspiring mysteries with a true
these
of
suffer the fate of
which has no doubt," and we ought not to forget this faith

but to keep what we have received with great care.
When we
faith
have received these heavenly
may
long as
impossible that
is
it
we
we
should
away from
participation
manner
fall
we have
them, as
we
to
endeavour
truly to possess the
Now which
is
have our part
the faith
in
we
their heirs in our
As
away from them.
only receive them
these mysteries,
in
so that
it
a changeable nature.
is
possible
We
ought,
have great care and anxiety concerning them and
therefore,
we
perfect
are on the earth, however, because
by hope through our

to fall
in
when we have become
delight in them, and
actions,
gifts
to
hope of the future in our souls.

and which are the promises through which
mysteries in the hope of these heavenly
gifts in
we will delight ? These are found in the profession of faith

which we make before Christ our Lord at the time of our baptism. If
it were possible to comprehend their power by hearing only, our words
which
would have been
useless,
because their mere recitation would have
made
them understood by those who heard them. Since, however, there is

in them
as our holy Fathers confided to us from
the gift of God an ineffable treasure condensed in words which are easy
much power hidden

to learn
and
to
remember
to receive these mysteries
which they wish
and
show them
to
When
that are hidden in them.

gift to
necessary to teach those
it is
to
make
the sense
who are
about
and the meaning
they have learnt the greatness of the
their approach,
and have understood
the meaning of their religion and their promises for the sake of which
they receive such a great

souls the faith
gift,
they will keep with diligence in their
which has been handed down
'
Cf.
Rom.
"
Lit.
our
viii.
first.
Gal.
iii.
29
iv.
'
Tit.
Or
to them.
lii.
7.
religion, confession.
WOODBROOKE
11
The
and promise which
principle of your faith
kept in these mysteries
is
STUDIES
be carefully
to
is
God, Father Almighty,
believe in one
Creator of all thnigs visible and invisible.

By the grace of our
Lord we will explain these words one after another, because it is good
you should know the power
that
God,^ "
and with
unto righteousness,
This
salvation."^
see a thing that
is
it is
in
need
The
invisible.
of faith,
is
is
teaching of the
faith.
things that are
which causes mind
things that are visible
with our eyes, while the things that are

" faith
true
religion lies in the belief in
and indescribable,
invisible
man believeth
made unto
with the heart
for
mouth confession
the
the truth of the
is
Because the question of
we
to
see
them
by
faith,
invisible are only seen
the substance of things hoped for and the evidence of
things not seen."
us, therefore,
believe in one
of the religion of the fear of
as
Let
of them.
all
where you also began in your profession of faith

God, Father A hnighty. This is the foundation
rightly begin from
of
'
brings in substance to the mind the things that are not
his faith
We
yet existent in reality.
accept by faith as true the resurrection
heaven and
from the dead
to
in existence.
Faith causes the soul to see and understand the things
that are invisible
worthy
whom
who
We
and able
become
all
in
and
to see,
but
if
invisible,
which has no
if
there
is
in
the various
all
things
reahty
made by Him, and both

the blessed Paul
believe that
:
'Rom.
He
is
godliness.
X.
10.
"
"
He
^
and
that the
if
our
faith is
were
same way
things,
sound, but
need of
were and
faith as
is
to the religion of
will
be
shown by
God
must
" worlds were framed by His
Does it [xjssibly render the Greek

Heb. xi. 1.
Tim. vi. 16.
'
things that
In this
The question of
concerning God and con-
things that
cometh
these
not sound.
confession
of these are in
that
all
visible.
and the indescribable
is
and numerous
if
nothing to hinder them from
they are affected by injury,
although
equal,
of religion has taught us,
two
religion consists in
Or
the sole invisible and
see."
they are not seen by those whose faith
'
is
the bright light
see with accuracy the invisible
which the question
cerning
are enabled by faith to be
God "who
no man hath seen nor can
seeing properly
we
dwelleth
not yet
is
are able to see the visible thing with material eyes,
are sound
visible
We
indescribable.
of seeing the nature of
incorruptible,
and
and
the future existence, which
all
OeoaelSeia
'
Heb.
xi.
6.

Word
which are seen were not made
so that things
23
which
of things
do appear."
he shows
In these
that even confession concerning
first
anything but the thought
consist in
we
secondly, that
who become
because
it is
As
ing of religion.
and
remote from
to those
who
how God was
understand
from nothing and establish
and well established
are outside the faith
it
substance,
and
from eternity
pagans, Jews,
they were unable
faith
make everything
in their error they
gave
a consort to whom He had given a seat with Him

and they strayed from the truth into various other
As to Jews they recoiled from the name of a son, and
insipid stories.
their lack of faith they did not
of
the teach-
they greatly stray from
faith,
able to create and to
in
in
God
fancifully to
because
God
of
in faith
Indeed because the pagans had no
the truth.
to
sound
sink in error completely.

" the pillar and ground of the
it
because they are devoid of
heretics,
if
Paul called the Church

truth,"
cannot
through faith alone
we do not receive their knowledge by faith.

who accept it thoroughly in the truth of religion
Faith perfects those
while those
God
are unable to understand and confess the things that
Him
were made by
rehgion
of
"
understand the one
who
is
a true Son.
way
In this
the heretics
all
who
have ascribed the name of Christ with untruth

they have no
opinion,
Jews
Arius and Eunomius and
and note how they were
and because
thing that
is
Son
it
it
who
In order
will be
sufficient
subscribe to their
affected with the disease of the
is
of
Divine nature, and that every-
said of the nature of the Father
Son, while the nature
the fact that
those
truth.
of their lack of faith they did not understand nor
did they accept that the
the
all
because
to themselves,
have erred and strayed from the
faith,
not to mention to your hearing all the heresies,

to refer to
Church and who
are outside the
of
has a true Son
the
who
Father
in
in
is
said also of that of
no
His nature
way
is
suffers
from
a true mirror of
itself.^
These few things have been said out

'
Heb.
xi.
of
many
in order to
rebuke
3.
by " religion " literally means " fear of God,"

Greek word used by Paul (0eo(je/3eici) which the
English Bible renders by " godliness."
^
* Lit. "
Tim. iii. 15.
who fully shows His Father in it."
'
and
The word
it
is
that
possibly the
translate
WOODBROOKE
24
who
those
have strayed from the
strayed because of their lack of
have gone
many
ness from
is
It
by
by
we
that
it
possesses
by
born
have accepted
Father and
faith that
Holy
that the
that
He
God
is,
is
when
Son
by
we
of the
It
is
therefore,
a foundation
of our covenant,
with
same nature as God the
and
We
by
our teaching and of the mystery
with right that they intimated
it is
It is
preaching of
Fathers placed faith
justice that our blessed
in the forefront of
from there and say
to us to begin
Father Almighty.
believe in one God,
must not be astonished that our blessed Fathers included and
handed down
They
to
us
all
the teaching of religion
thought that a long discourse would better
As
other persons.
to
you who
for
a clean conscience at a time

useful,
as
their
to
a few words.
other times and
weaned
fear,
with a good
remember the
will,
Divine mysteries with
condensed words are more
fewness renders them more easy
memory when you wish
faith
to
keep
which you
and the promises which you made on account

is right,
fit
religion
to receive the
full of
in
a long time have been
from the world, and have come nigh unto
and have made yourselves ready
It
faith that
we have no doubt nor suspicion concerning the

Economy of Christ which took place in the world.
It is,
like
the
is
the Creator
always with the Father and the Son.
is
near-
its
He
that the Father has a
faith that
the
that
passed av/ay and
existence,
Himself.
like
Spirit
remote-
its
proportion to
in
that
we have known
It
His nature and God
great
is
proportion to
who have
and
to life
wishes.
is
created everything from nothing.
understand that those
come back again
perished will
of
and
we know
He
have
that they
men who
knowledge increases
faith that
show
to
Indeed, the error of
as error increases
so also
faith,
faith.
and
creator of everything and that

It is
and
truth,
faith.
astray because of their lack of faith
ramifications,
ness to
STUDIES
your
in
professed
of these mysteries
however, that a detailed teaching of them should be added
you so that you should understand them more accurately, and

beware in your souls of all the words of the enemies of religion when
you stand fast by this Divine teaching which is confided to you.
/ brlici'c in one (iotl Father Almighty.
See how our blessed
to
Fathers, with the
God
first
word
of
the true profession of faith
in
one
the Father, removed us with care from the error of polytheism
and from the
fallacy of
Judaism which puts
teaching of the Old Testament
in
its
entirety.
in practice to-day all the

The words
New
of the
Testament concerning Christ were found
Old Testament
the prophets of the
in
prophets as a symbol and
the
they were indeed found
in
whereby the Jews expected

them as a man, but none of them was aware of
Christ to appear to
sign
Only Begotten Son
the divinity of the
25
Word-God.
the
(Our blessed
Fathers) gave us a perfect doctrine which separates from paganism those
who become
who
polytheism those
teaching that the natures of the
God
but that
everything
other
God
thing
is
one, smgle
is in
that such a
that
who
Godhead
and
one
is
obey
eternal
God, who alone

"
God, and
Him
outside
separate,
the cause of
is
there
no
is
is
that a being
God
not
who
but the work of
capable of creating everything from nothing.
is
is
one nature
He
Lord and God.
of
which
the cause of everything
is
The Lord Thy God
might learn that there
name
made
many and
are not
is
said
commandments, while
eternal nature
not eternal and the cause of everything,
He
its
God is a being who is eternal and the cause of everybeing who is not Hke this is not God by nature
that
that a
a being
and which removes completely from
initiated to religion,
the error of
in
is
the
"
one Lord
'
Godhead
also said
which
to
we
in order that
due the
is
" the gods that have not
the heavens and the earth shall perish from the earth and from
under the heavens " " in order that we might understand that he who is
not the cause of everything

everything
is
everything,"
who was
'
God
in
order that
from eternity and
said to
we
is
God, wished
to say
He
also said
other god before
order that
"
make
am
me and
we might
is
the
not eternal,
it
who
and the
last
is
is
truly the
God.
is
'
'
Deut.
vi.
Mark
He
is
impossible that
xii.
29,
C/. also Deut. xxxii. 39.

Lit.
one
not truly existent
made when he was

is
from eternity, that
God and
there
was no
high above creation.
etc.
in
God who was first and

another God that is created
the
fall
within the notion
creation.''
of
He who
there shall be no other god after me,"
Divine nature cannot indeed
exist.
is
of
him.
first
understand that
from eternity and that

should
to
He
has actually been
not existent, at the time at which the one

is
He
might learn that
made and
is
Moses, "I
always, and that
does not possess this attribute and
by Himself, but
The one who is the cause

am the cause
not God.
is
He
alone.
Jer. x.
''
Is.
xliv. 6, etc.
of
WOODBROOKE
26
All these words teach

kinds
can do
this,
That we ought
is
and they are
these the
all
spoke through the
of different
some
of
who
from eternity and
is
and some
perish,
Old Testament taught us in

Holy Spirit to the effect that
the cause of everything, as
is
" There shall be no strange god in thee,"
them
of different natures.
the gods of the Gentiles are false and are not gods because
one,
said
to reject
who
them
of
others will continue their existence
all
others old
of
the prophets,
and expel the
pagans gods are many and
them are young, and some

and some others that some
some
us the doctrine of religion
Among
error of paganism.
STUDIES
that
'
is
new
to say a
God
He
god,
and, " neither shalt thou worship a strange god " because everything
that is new is not God, and " they are new gods that came newly up."
''
Divine nature
why He
God,
as
God
is
it
one and eternal,
is
by another, because
alone,
made by
is
is
it
it
was
in
no need
This
the cause of everything.
and anything
that
is
be made
the reason
made cannot by
All the created
another.
to
is
nature be
things rightly attribute
who is God, to whom they owe their

and for this they are under an obligation of gratitude to Him
who by His own good will and power vouchsafed to them to be what
their existence to their Creator
being,
they are.
Our
blessed Fathers succinctly included
/ believe in one God.

one God according to the
the sentence
belief in
the
teaching
exists
of
our Fathers.
from eternity and
pagans erroneously
It IS
little
by
is
teaching in
accept the
therefore,
Divine nature
many
truly one,
is
the cause of everythmg
we
little,
us,
preaching of the prophets and
state that there are
necessary that
everything,
Let
this great
all
and
it
not as the
this is
gods of different kinds.
should offer you an oral teaching about
in order that
you may be able
to
remember
the things that are spoken to you, as these are indispensable to those
who adhere to what has preceded.

we will keep our promise to you in
that have been spoken
and
the
Holy
Spirit,
suffice,
and
By
let
now, always and
Here ends
the help of the grace of
other days, and
now
let
us glorify the Father, the

for ever
and
ever.
the fint chapter.
I /'id.
Deul.
xxxii.
God
the words
7.
Son

Chapter
On
we
Yesterday
II.
Faith.
spoke to your love
and
sufficiently,
granted to us by the grace of God, of faith which
We
the principle of religion.
one
faith in
God
the measure
in
the foundation of
is
approached the words
and showed how through
of faith
27
our profession
of
the error of the
all
polytheism of the Gentiles vanishes completely.
We learned
holy Books of the prophets to shake
all
from us
off
from the
the aberrations of
pagans, whose gods are different and numerous, and to believe that
God and Lord
Divine nature which ought to be called
He
alone
from eternity and
is
one, because
is
the cause of everything.
is
All the created beings are very remote from

impossible to admit that a created being
is
this nature,
from eternity,
as
it
is
and the
created beings themselves will not suffer to be called rightfully Lord
and God by nature.

being who is created by another cannot by
any means create another being from nothing, or be called God with
justice,
but the one
reason
why we
taught us
who
say that there
and by the grace
the kind of nature
him
created
is
of
God by necessity. This is the

one God as the blessed prophets
is
only
the
which belongs
Holy
to
Spirit they spoke
Beyond
God.
this
and defined
they did not
teach us anything clearly.
The
doctrine concerning the Father
who
promulgated) by Christ our Lord,
was unknown
to teach
all
and was not revealed
before
to others also in saying to
it
nations, baptizing
and
of the
mulgated
them
Holy Ghost."
his doctrine:
doctrine that was taught

the Christ our Lord gave
the Son,
learn
and
and
As
"The
'
the nations that which
prophets perfect, and

Matt,
(to
be
men, and ordered them
plainly
"
Go
Thy God
Lord,
His teaching
in the
is
all
name
not say
ye and teach
of the
Son,
when he
pro-
and
the blessed Moses said
and handed down by
prophets
one Lord"'
the
so
of the Father, of
what we had to
this had
concerning the Lord and God, as
He
was lacking
for this
xxviii.
to
of the Father,
Holy Ghost, but did
of the
to teach others
'
them
name
in the
been clearly done by the prophets.

all
and the Son was kept
taught His disciples that which
19.
He
said
ordered His disciples to teach

to
"
make
Go
-
the teaching of the
ye and teach
Deut.
vi
4.
all
nations
WOODBROOKE
28
baptizing them
Holy Ghost,
"
name
the
in
we
not that
nor that there
God
is
STUDIES
and
of the Father,
and
of the Son,
of the
is not God
we should believe that
which we had formerly learnt
should think that one of these
beside them, but that
they alone constitute Divine nature,
from the prophets to be one.
Because the Gentiles had previously taught the doctrine
who were numerous and
plurality of gods,
and
age, in weakness
this
and some
teach
that Christ
others
IS
able to do
ordered His disciples against
this to
and
to
Godhead, as was the case with the
believe in the unity of nature in the
was
youth and old
them were
of
the nations to turn from all the error of paganism,
all
doctrine
different in
some
strength, so that
of the
taught to mankind, from which the knowledge of religion
first
received
and
also to learn that the
is
one
who
is
from eternity and
one Divine nature known
in the three
persons of the Father, of the Son and of the Holy Spirit.
He
would not have induced the Gentiles
of false
gods to the knowledge of the Father
He
(the Father)
them
to the
Son) was
was
truly
knowledge
Divme
of the
Holy
Spirit)
caused them
falsehood.
was
to turn
It
called gods, that
He
did not
would
did not
He
of
the
Holy
alien to that nature,
from one falsehood
known
is
nature, nor
if
He
He
know
have brought
that
He
(the
He have inculHe knew that He

otherwise He would have
the same Divine nature, nor would
truly of
cated to them the knowledge

(the
Son
away from names

know that
to turn
if
that
it is
from
to
Spirit
if
the knowledge of another
false gods,
ordered His disciples
in
who were wrongly
His teaching
Gentiles to the knowledge of the true God, which consists
to turn the
in the faith in
Son and the Holy Spirit. Each one of these persons

God, but the Divine nature of the Father, of the Son and of
the Holy Spirit which we believe to be eternal and the cause of every-
the Father, the

is
a true
thing,
IS
one.
In this
way
the teaching of the
the teaching of the
New
uttered concerning
God
Old Testament
is
in
harmony with
Testament, and the words which the prophets
are not foreign nor contradictory to those which
Christ our Lord delivered to the Gentiles through the Apostles, as
His words are
in
full
harmony with
the true
according to the teaching of the prophets.

only understood
longs,
God and
the being to
knowledge
of religion
Through the prophets we
whom
an uncreated nature be-
but the teaching of our Lord Jesus Christ gave us also with

whom
certainty the persons in
our blessed Fathers placed
is
This
Divine nature.
why
one God as
the reason
is
the doctrine of the beHef in
first
29
was written in the Old Testament in order to destroy the error of

polytheism, and then imparted to us the knowledge of the persons
and it
accordmg to the teaching of Christ. They were m a position
was easy for them to repeat the words of our Lord " in the name of
it
and
the Father,
wrote
taught
it
for the
Church,
of the
so that
by
Father
meaning they should reprove those who
their
For
this
reason they added with justice the
after they
had
said,
After the words concerning
which
the persons,
of
God
as the teaching concerning the
the Father from

is
truly the
one
persons to be
whom
who
is
they proceeded to the teachmg
Because
of Christ.
refers to the three persons, but
it
persons could not be considered as
what
only, they rightly spoke to us of
At
each person separately.
God.
believe in one
who become disciples
the true knowledge for those
one of them
the true teaching of the Christian faith and
is
the sentence denotes Divine nature,
referring to
they
demolition of error and the construction of the doctrine
contradict the true faith.
name
Holy Ghost," but because they
of the
with more words than those uttered by
as succinctly as possible
our Lord,
of the
and
of the Son,
this profession of faith against the teaching of the heretics,
is
due
to
the beginning of their sentence they placed
Son and
are the
Holy
the
a Father alone, but
we
God, because Christ included
The
Spirit.
Father
hold each one of the three
His
true doctrine in
this
teaching concerning these three persons.
When we hear the name

we
but
is
" Father "
God is
and we hold that God
hear
it
to
is
Father
in a
way
fathers after their creation,
and there
is
first
man,
who was
Even Adam,
not t)orn of another man, had not the attribute
fatherhood concomitantly with his existence.
existence by the will of
power
of
becoming a
God
the Creator
father, as
and she conceived and bore a

pangs
of travail,
and
is
it
son."
father after his intercourse with

after
that belongs
no human being that has the
attribute of fatherhood concomitantly with his existence.
the
He
All the created beings obtain the power of being
only to Divine nature.
of
no purpose,
a Father, and a true Father, because
understand that
Father alone
we do not
'
He
and afterwards
said
He
first
into
received the
Adam knew
his wife,
became and was
called a
"
Eve, after a long time of gestation,
after the birth of his child.

'
came
Gen.
ir.
It is
iniquitous
WOODBROOKE
30
any
to attribute
need of time
He
Because
God
was from
the Father
He
time, because
Him
with
exist
is
was
no need
in
He
eternity,
Son
Father from eternity.
also a
He
and
had no
become a Father.
of time to
was
truly a father
did not have a
He who
Divine nature.
of those functions to
to
STUDIES
did not receive this in
was
after a time, but the latter
Him
from eternity and was from
Son
as a
also
from
eternity.
when our Lord gave this wonderful teaching to His

said, " Teach in the name of the Father," and did not
for this that
It is
He
disciples
add another sentence in order to show whom He was calling

" Father."
It was sufficient for Him to say, "Teach and baptize"
to show whom He was calhng Father.
He called God the Father
need
to
whom
in
had
they
and
to believe
God who was
baptized, the
whose name they had
in
from eternity according
to
to
be
the teaching
of the prophets.
not possible that the one
It IS
Father
addition.
us
If like
with us
tical
The
after a time.
vocable " father"
this
He
Father,
meaning
the one
who
Father.
and
is
Since
As He
He
not
He
says
"
He
name, because
As He
He
the true being.
made by
is
a true
is
is
truly "
is
am
we
/
name and
this
that I
I am"
called
who
/ am
is
the true
for ever
am"
God
while
because they
Maker.
to the will of their
is
in the
understand that
a77i
that
He
by nature so
eternal
His very name indicates to us

/ atn that I am," this is my name
memorial unto generations,"
this
is
He
not feel any necessity to inquire
were created from nothing according
IS
is
alone called by
is
the created beings are not truly "
cause
without further
called Father, as
my
by
this
Because
called Father.
we do
word,^
When He
this is
called
all
of the
from eternity should become
one and the same with many men, we should
Father alone.
is
eternally a Father.
full
is
is
became Father later, He would also be idenand in the meaning of the word. Now since
whom He
rightly inquire as to
is
He
in attribute
who
name Father shows
very
Be-
I am, and He
that
another.
not
like us
He
is
not a Father
not receive the power of becoming a Father
hear the word "father"
we
like us,
because
He
did
So when we
in time.
should rightly think of that true Father
who
did not acquire the power of becoming a Father in time, nor
was
He
in
need
an intercourse.
of
'^
Ejiod.
iii.
I.e..
He
14-15.
is
He
is
a Father
Father /rt/' excellence.

See on all this,
truth
''
p.
98.
and from

whom
a complete nature, with
eternity,
His
child
exists
31
also
from
eternity.
The
these things.
i kings
is
sentence:
It
visible
invisible, so that
creatures,
and think
Son and
later
while the
is
Son was from
creatures.
He
by His
This
will.
trine concerning the
Him
is
is
a father there
to teach us as
much
He
Because
show
that
the Father of the
is
creatures
Him
Son and Creator

between the two
He
creatures.
were created
and from Him.
He
is
called the
the Creator of
no father without a
As
is
all
the
and
to
and as wherever
Son they were going
son,
to the
Him later.
Of all things
the Father of the
the Creator of everything visible
created from nothing.
the
between Father and
in this also the difference
He
He
they added nothing to the doc-
Creator they added.
is
creatures
is
why
also a son.
is
all
indeed the very word Father sufficed
as possible concerning
invisible in order to
and the
Him, and
of
all
and which were created from nothing
the reason
Father
indicate the Son, as there
He
He
The
the beginning with
who was born
Father of the one
is
exists
the difference between Father and Creator.
natures which are outside
there
Creator of
also the
the Creator of the creatures.
This
idcaî us
should understand that
which
of the difference
Creator, and between
Son and
we
Son but
not only the Father of the
Father
ike
by the phrase Curator of all
rightly followed
is
and
God
believe in one
visible
and
between the Son
Son
invisible, as
only, while
He
everything was
He
would not have been called Father of the

if
there was not a great difference
difference that should exist between a Son and
of the creatures
:
is
the
called
and
He
the Father of the Son, because
is
who
same nature as the one
is
of the
to
be His Son, but
is
the Creator of everything because everything
was created from
nothing
differ
and although the natures
of
is
said
the visible
and
invisible things
among themselves yet all these created things, whether visible or

came into existence by the will of their Maker. The fact
they were made from nothing is common to all of them, as a!!
invisible,
that
were created from nothing by the

This
IS
Lord from
Him
all
the reason
why
the heavens.
His
hosts.
gradually enumerated
David
Maker.
said
" Praise ye the
Him all His angels.

Him sun and moon."
Praise ye
Praise ye
all
will of their
the blessed
"
Praise ye
And
he
other creatures found in the heavens and on

'
Ps. cxiviii. 1-3.
WOODBROOKE
32
the earth, visible and
He
created.
made
Him and
owes
visible or not
Two
He
For
them
not
shall
is
He
is
He
is
He
He
only the Father
is
Father's bosom, because

eternity, but
He
is
it
He
He the
Father
is
and
Indeed
nor
and
He
ever.
hath
Because everything was
'
everything whether
will,
God
obligatory for us to praise
it
also Creator,
is,
life.
praise to the Creator.
and because
Father.
also
v/ithout
commanded, and they were
by His
We
Creator.
stand the difference between the two.

that
irra-
he gave one reason which
for ever
pass."
sustained
is
things render
God
"
hath established
decree which
created by
is
them
of
all
and those
life
God
he invited them to the praise of
holds good for
He
mortal and immortal, rational and
invisible,
and immaterial, those with
tional, material
When
STUDIES
is
must, however, under-
not because
It is
He
not because
is
Father
the true
was born
the Creator of
all
Him
of
Father
and
He
One whose
and only Son who
of
He
is
He
whose Creator
those
of
He
Creator that
not the Creator of the
is
because
is
in
His
Him
from
is
with
is.
the things which are created
and
made, which are very remote from His essence and which were created
He is called and He is the Father of

will when He pleased.
Son because the latter is from Him and consubstantial with Him,
and He is the Maker and the Creator of the creatures because He
brought them to existence from nothing.
by His
the
He is called Father of men. He

He created them, but because of
If
the reason
why He
men
but only of those
who have
relation with
Him.
his
have nourished and brought up children."

special favour to be called in this
"Israel
is
my
son,
even
my
way.
first-born,"''
their
To
As
is
Father
Him
their proximity to
is
relation with
of all
not called
is
because
and
not called Father

Him, such as " I
these
such also
He
is
granted by
the sentence
because the others were not
sons.'
Since
we know
the diiference in our calling
God
the Father of the
Only Begotten Son who alone is the true Son because consubstantial with
Him, and the Creator of everything which was created and came into
"
Is. i. 2.
Exod. iv. 22.
haitayntlia and kiv'ibutha used in these sentences may also
be understood in tKe sense of t!ie Pauline " adoption of Children " and of the
'
'
Ps.
cxlviii. 5-6.
'
The words
doctrine of the membership o" Ehe aou.sebold

See t.he following chapter.
of
God
spoken
of in
Eph.
ii.
19.

being from nothing
When,
we
therefore,
God
ceive of
we
we
which
that
retain
Faiker and Maker {xom
God
as with
so with
us,
our
in
Maker" we ought not to conmen when we call them
may
they
a father
is
be applied to
Indeed,
us.
one thing and a maker another
We are called the fathers of those who are from us and are born
thing.
our nature, but the makers of those things which are not of our nature
made and came
but which were
a ship
and
of the differences in
and
to
God
who was
and
we
us,
ought
made by
of Father
the Father of the
is
are
which they are seen and
we were
Since
the creatures,
all
selves the higher
to ourselves
God
way it
thmgs that are said of

In this
to us.
what and how
there
difference
we
is
great
is
we
and the works done
by
to
possible also to picture
wished
we
we
period of time.
is
'
Gen.
Or
'Or
and
all
this
nature
nature
things that ^happen to
do a work we are
in
need of labour,
moment He
of nothing.
From the fact
and through human agency,'' when we
above
all these,
because the
i.
need the nature of a female as matter, and a long
Without these
a Father without
labour nor did
'
is
are born in labour
fathers
God He
God
it is
His works were completed out
it,
also that
become
but
God
when thinking of Divine

Indeed when we speak of Divine
When we
us through weakness.
although
us,
overlook
it.
God
the difference in the belief in
must remove completely from our mind
matter and time
picture to our-
through an image taken

is
a great difference between us and
ought not
this
exist.
Father and as Creator from things belonging to
clear that
For
created the natures through
created in the image of God,^
from things that belong
v/3
He
mind
Only Begotten Son
born of His nature, and the Creator of
did not need any matter but
us.
and Creator,
which were created and came into existence from nothmg.
He
house,
think with a clear
to
between the two terms
He
understand that
into existence outside us.
similar things are not of our nature,
Such being the case with
as
faith.
understand the difference between
to
way
the
meaning
this
conceive of
and makers, but we ought
fathers
of
should
say " Father," "
33
He make use of
we
cannot become
these, because
He
As
fathers.
to
did not experience
any material agency' nor did
He
need
24.
" servants created,"
all
"human
seed,"
or
if
we
read 'abde
"movement"
marditha.j
3
for 'ehade of the
or
"lapse
of
MS.
time."
(Syr.
WOODBROOKE
34
He
intercourse, nor did
once Father from
We
which happen
of things
to us
above
God
do everything
from
suffers
As
it.
labour,
in
He
God,
to
in
Even when we reign, when we become governors,

when we work, when we speak, when we look, and
thing, we do all with labour
and when fatigue is
do any other
it is
followed by sweat
corruptible,
it
without
like
and because our nature
As
will perish through labour.
Him, such
things ascribed to
and the
emanates and
itself
unbecoming
all
judge,
protracted,
and
at
these.
all
when we
was
through weakness whether
We
the domain of offspring or of work.
and our nature
He
wait for any lapse of time, but
eternity.
should, therefore, rightly remove from
thoughts
is
STUDIES
to
mortal
is
God He
does
all
as governing, providing, judging, reigning
agency and without
fatigue, without material
injury.^
It is
that
we
Him
by
we must
such an idea that
have
ought to possess concerning
we mean
as we are.
Father,
nature,
a Father
He
if
God
It is
He
and
impossible to understand
were not a Father by
Father because His nature,
in
which
it is
He
is
is
faith
call
truly a Father
how He
He
nature.
such a
When we
the Father.
Father of the Son
"
God, and
of
is
truly
eternally a
is
Father,
is
eternal.
we mean that He created everything in

wisdom as it is said "In wisdom Thou hast made them all,"^ as we
also do things in the wisdom of the skill that we possess. God is
creator in the sense that when He wished, the creatures came fully into
existence, and He was in no need of time or any other intervening thing
When we
call
Him
Creator
between His wish and the coming

Immediately after
He wishes
into existence of
to create a thing,
it
His
comes
creatures.
into existence
from nothing.
It is
in this
kind of profession of faith and with
this
meaning that
our blessed Fathers gave us the belief in one God, Father and Creator,
whom we
have
tried to explain to
you should keep without
your love
in a long teaching,
modification, so that
you should
iniquitous opinions of the heretics, while your faith

of our
the
Lord Jesus Christ
Holy
Spirit,
is
sound, by the grace
He7'e Olds the secojid chapter,

'
'
Here agam
Lit. let
us
is
call
which
from the
whom, in conjunction with His Father and

and honour for ever and ever. Amen.
to
be glory
flee
the Synac word inarditha.
Him.
Ps. civ. 24.

Chapter
On
believe that from
III.
Faith.
what has been
you have
said
which are the things that those whose solicitude

have
understand and utter concerning
to
35
God
learnt sufficiently
the fear of
is
the Father.
Let us
God
now
quote and examine also the words uttered by our blessed Fathers
Son
the profession of faith concerning the
And
tn one
in
Lord Jesus
Christ the Only Begotten Son of God, the first-born of all the
creatures.
It
was
concerning the Father they
right that after their doctrine
should teach concerning the Son according to the teaching of our

Lord, while preserving the order and the sequence of their words.
speaking of the Father they not only said " Father" accord-
As when
ing to the teaching of our Lord, but added, in one
and
God
the
the Creator of all things, and
first
placed the name of
the profession of faith by saying that
He
is
error of polytheism,
one
Father
God
in
in order to refute the
and then added, the Father and the Creator
of all things so also they acted concerning the Son In one Lord
Jesus Christ the Only Begotten Son of God, the first-born of all the
creatures.
Paul,
In this they clearly followed the preaching of the blessed
who when
teaching against idols and erroneous creeds said in

" There is but one God," ^ and
refutation of the error of polytheism
knew that we hold the doctrine of the faith in

Son and the Holy Spirit, he strove openly to show
because he
the Father,
the
us that the
question of the faith in these persons does not inflict any injury on us
in
our
faith
Because
and
of the
a succinct
of
whom
futed
nature
all
is
showed
nor does
lead us to the error of polytheism.

the Divine nature of the Father, of the
Son
Holy Spirit is one, when he desired to teach us this faith in

manner he said " 1 o us there is but one God, the Father,
:
are
things."'
all
In saying
"one God
the error of polytheism, and
By
preached.
Son
us the
Christ by
it
we know that
whom
things "
in
he said
"
And
one Lord Jesus
order to proclaim the Father, the
Spirit together, while including also in his sentence
Cor.
viii.
6.
Lit. fear of
Cor.
viii.
6.
Ibid.
"
all
the Father" he conthat to us one Divine
the addition of the person of the Father he
also, as after this
are
Son and the Holy
showed
God.
WOODBROOKE
36
STUDIES
the Incarnation of our Lord which took place
for
our salvation and in
which Divine nature became our Saviour. When he says: "one

Lord by whom are all things " he alludes to God the Word who is
a true Son consubstantial with His Father. He called Him rightly
Lord in order to make us understand that He is from the Divine
nature
of
God
the Father.
We do not say
Son
is
not God, nor that the Son
Father
is
truly
truly
that the Father
is
not Lord, because
God
is
also truly
is
one Lord,"
is
is
God
one
one Lord
known and
not truly
^
He
as
in the sense that the

in
the sense that the
one
evident that any
who
Lord, and any one
God, and any one who
Lord thy God
it is
is
God
alone
is
truly
not truly
is
Lord
Lord
so in truth.
is
who
also
is
"
The
He who
:
God in truth,
and there is no other thing outside this nature which may be called
Lord and God in truth. He who says " one God " shows also that
there is one Lord, and he who says " there is but one Lord " confesses
possesses these true attributes
is
alone called Lord and
also that there is but one God.

He (Paul) first said " There is but
one God " and immediately after "there is but one Lord," in order to
:
separate the persons, because
word " one
in repeating the
" about each
one of them he showed that the two persons are to be known as of

one Divine nature, which is truly both Lord and God.
In order to include in their sentence the human nature which was
In one Lord Jesus Christ.
assumed for our salvation they said
:
This name
is
that of the
"She shall bring

They added also
Spirit, as
the
it is
man whom God
put on, as the angel said
Son whose name shall be called

word Christ in order to allude to
forth a
'Jesus.
the
the
written
""^
Holy
" Jesus of Nazareth
Holy Ghost and with power."
whom God anointed with

And He is God because of the
which is truly God.

same way our blessed Fathers who assembled
close union with that Divine nature
In
this
wonderful Council
Church
of the Catholic
Paul, of Divine nature while coupling with

the form of humanity which
one
LordJesus
oj all creatures.
they spoke
He
Nicea]
[of
it
in
that
spoke, like
word which denotes
Him* and
took upon
first
said
And in
Christ the Only Begotten Son of God, the first -born

It is thus that they wished to teach mankind when
of the
Deut.
Acts
His humanity,
Divine nature of the Son.

vi. 4.
X.
38.
Matt.
^Philip,
i.
ii.
7.
Luke
i.
in
which

Divine nature,
is
is
made known and proclaimed
also
Paul
to the saying of the blessed
and according
made
to the saying of
and dwelt among
flesh
"
God was
John the
truth."
Lord and God
By whom
one
Lord
believe in one
Lord Jestis Christ, as if

who is of Divine nature,
In speaking of
truly due.'
is
they had
Word
the
are all things^ as the evangelist said
they had said,
'
whom He
known
we
This one
God
Divine nature of
who
dwelt and through
for
It
who
is
whom He
were
as
is
if
of the
man
our salvation put on a
man who was
of
they said
" All things
understand to be one Lord
the Father,
'We
said,
which the name
to
God
made by Him, and nothing was made without Him."
in
possesses such an ineffable union with Divine nature, but
And in
glory, the glory
and
Fathers rightly thought not to overlook the humanity of our
Lord which
added
"The Word was
evangelist,
and we beheld His
us,
according
it,
manifest in the flesh,"
as of the only begotten of the Father, full of grace
Our
in
37
appeared and became
by the angel that

he would be called Jesus, who was anointed with the Holy Ghost in
whom He was perfected and justified, as the blessed Paul testifies.'
mankind.
to
this
It is
said
After saying these and showing the Divine nature and the
nature which
God
"
the " Jirst-born
two
to the
made
put on, they added
" 07ily
The
of all creatures. With these two words they alluded

and by the difference between the words they
natures,
From
the
of the
Son
They
did
us understand the difference between the natures.
words
fact also that they referred both
to the
one person
"
they showed us the close union between the two natures.
make
not
use of these words out of their
The
from the teaching of Holy Writ.

Christ in the
flesh,
who
is
nature from the fact that
but he
God
He
over
all,"'^
He
nature which
said
is
"
God
over
higher than
"Of whom
He is God by
not that
David
of
human
in the flesh,
nature that was
" in order to indicate the
all
and which
all,
but they took them
Paul said
House
of the
is
own head
blessed
said " in the flesh " in order to indicate the
assumed.
human
Begotten Son,'
the Lord.
is
Divine
He
used
both words of one person in order to teach the close union of the two
natures,
and
came
that
^
'
to the
Tim.
John
i.
make manifest the majesty and the honour

man who was assumed by God who put Him on.
in order to
iii.
6.
3.
În the text: Parsopa
'
John
'>
Acts
i.
X.
^1 Cor.
14.
38
irpoawnov.
Tim.
iii.
'
Rom.
viii.
Heb.
ix. 5.
6.
ii.
9- 1 0.
WOODBROOKE
38
In
same way they
this
said also
STUDIES
The Only Begotten
Son, the
Because they were on the point of
first-born of all creatures.
two natures
how they are, which
was the Divine nature which came down, and which was the
human nature which was assumed they used in advance these two
expressions together in order to indicate the two natures through them.
The
It is clear that they do not speak of one nature when they say
Only Begotten Son, the first-born of all creatures, because the two
enlightening us concerning the
expressions cannot be said of one nature, as there
between an only son and a

son
and a
one
who
first-born.
So great
born that
it
is
is
the one
who
who
is
alone
and
is
the
has no
the difference between an only son and a
may be compared with
between the one
a great difference
A first-born
same man.
first-born should denote the
has many brothers while an only son
brothers.
is
not possible that an only
It is
first-
the difference that nature places
who
the one
is
company
of
others.
We
we
an only son one who has no other brothers at all while

one who clearly has other brothers. This the
call
call a first-born
Sacred Book teaches us
an only son
of
it
says
also without ambiguity.
"We
only begotten of the Father,
"The only
by His
close proximity to
sentence, "
full of
who
begotten Son
is
In wishing to speak
beheld His glory, the glory as of the

grace and truth."
in the
His Father
bosom
He
It
says also
of the Father,"
so that
might be known as an only
We
beheld His glory, the glory as of an only

The
begotten of the Father " shows that He alone is of the nature of the
"
Father by birth, and He alone is a Son. In using the word " bosom
Son.
it
conveys to us a union that never
understand
much
this
as they
word
call
to
ceases, as
refer to a corporeal
it
unbecoming
is
bosom
of
eye "sight" and ear "hearing," so
a union that never ceases "bosom," as
is
it
our neighbours sevenfold into their bosom,"
God.
to
Inas-
also they call
said:
"Render unto
that
to say let
is
them
receive punishment continually and always.

The expression "only
Son " that has been used signifies, therefore, that
is alone born of
He
the
Father,
Father and
that
He
is
alone Son,
that
He
known with Him, because He
is
is
always with His
truly a
is
Son from His
Father.
As
to
'
the expression " the first-born of
John
i.
4.
Ibni.,
18.
all
we
the creatures,"
'
Ps. Ixxi. 9,
2.
under-

stand
it
in the sense in
which
said
it is
" For
39
whom He did foreknow
He also did predestinate, and He formed them to the image of His Son
He might be the first-born among many brethren." (Paul) did
not make use of this word in order to show us that He is Son alone,
but in order to make us understand that He has many brethren and
that He is known among many since they acquired with Him participation in the adoption of sons,^ and because of them He is called first-born
as they are His brothers.
In another passage He is called " first-born
that
'
of all the creatures."
This
is
also said about the
humanity
of Christ,
because (Paul) did not simply say "first-born" but "first-born of all
the creatures."
No one is called first-born if he has no other brothers because of

whom he is called and is a first-born, so the expression "the first-born
of all creatures
resurrection
life,
means
renewed
and brought them to a new
also all the creatures
and a higher creation.
It
is
indeed said
" Everything that
is
in
new creature. Old things are passed away, and all things
become new through our Lord Jesus Christ." * He is the first-
Christ
are
He was the first to be renewed by His

and He changed into a new and wonderful
that
from the dead
He
and
"
is
born of
was renewed and

renewal which He granted to it by His grace
which He Himself was renewed, and through
the creatures because
all
changed through the

from the renewal into
the creation"
all
He moved to a new life and ascended high above all creatures.

He rightly called the first-born of all the creatures, because He
was first renewed, and then He renewed the creatures, while He is
which
is
higher in honour than

difference
all of
This
them.
is
Our
between the two names.
how we understand the

who took their
Fathers,
wisdom from Holy Writ, referred this difference to one person and
In the Only Begotten Son, the first-born of all creatures, in
said
order to show us, as I said previously, the close union of the two natures.
" an only Son " and then,
It is with justice, therefore, that they first said,
:
" the
show us who was the one who

was in the form of God,* and who, because of His grace, took upon Him
our nature, and afterwards to speak of that form of a servant which
first-born."
was assumed
Indeed they had
for our salvation.
terms that they used, they

1
Rom.
'Col.
i.
viii.
15.
29.
first
to
In this
made
way and by
the change
manifest to us the
Ibid., 23
*2 Cor. V.
Galat.
17.
iv.
the
two natures and

Eph.
i.
5.
^Phil.
ii.
7.
WOODBROOKE
40
differences,
and
STUDIES
also the unity of sonship arising out of the closeness of
the union of the natures, which
was
by the
effected
will of
they kept also the right order of things as they taught
this
cerning Divine nature which by
grace
its
came down
to us
God.
In
con-
first
and put on
humanity, and then concerning that humanity which was assumed

through grace, and afterwards they gave the true doctrine
tation of the heretics
who
for the refu-
strove to twist the truth.
In their teaching they began later to speak of Divine nature about
which they had already spoken at the beginning of the profession

WAo was born before all the worlds, and not made.
faith
:
is
Son " was
" only
word
cerning the Son to
He
clear that
alone
born
is
of
If
God, and
He is an
He alone
expression " only
The
His Father.
substantial with
to teach the true doctrine con-
sufficient
non-contentious.
all
these things, and even more, because those
all
God
are numerous, while
written
"I have
Most High,"
and
this
one
Ye are
said,
It
words concerning Divine nature, although
clear that they said these
the
of
"
again,
is
and
all
of
it is
Son con-
Son
" denotes
is
are called sons of
alone the only Son.
gods,
I
who
only Son,
It is,
indeed
you children
of the
have nourished
and brought up
many who are called " sons " this one

"
would not have been called an only Son " if there was not a great
difference between them.
They were called sons by grace because they
became near to God and members of the household,^ and because of
children."
membership
this
by
Since there are
this
He
is
household they deserved by grace
Son
called a Son, because
consubstantial with
He,
like others,
adoption of sons, but because
be called
His
Father.
He
was not
became by grace worthy
He was born
He is a Son.
of the
of the very nature (of the
He was called and

Although these things are
and evident in the Sacred Books, and although it is patent to
Father)
clear
to
This one, however, was called an only Son because
name.
alone
of the
every one that no one can be called an only son except the one
is
truly of the
same nature
as his father, the
opinion of the heretics remained for some time without
Of
the
all those
first to
who had
iPs.
*
rectification.
received the knowledge of Christ, Arius
dare and to say impiously that the Son was a creature
was made from nothing
Or
was
and
a novel theory alien to public opinion and
Ixxxii. 6.
" a servant,"
who
unholy and erroneous
if
we
Ms. i. 2.
"Eph. ii. 19.
read 'abda, instead of 'ebadha.

who
laws of nature, as any one
to the
who
one
a Son
is
Son
a creature should be called a true
and hold a holy Synod
and
Bithynia,
Son
Nicea
of
sprang up later and
wickedness
who
are called
be called
to
from
to assemble
uphold the
Arius, to refute those
of
by the name
all
in the district of
to write this (profession of) faith in order to
to confute the
true faith,
impossible that
is
it
or a true
town
in the
not a Son, and any
is
This compelled our blessed Fathers
a creature.
regions
created
is
not a creature, because
is
41
who
of their deceiver
Eunomius, and to overthrow those heresies which arose out of erroneous
Although the question was clear and evident
opinions.
to all
common
consent and from the teaching

the Sacred Books, they added and said
Born and not made.
from the law of nature, from
of
They used words

said
we
Him
call
figuratively called so
suitable to the belief in the Son, as
His Father,
There
is
as those
man and not like one who is

who are by grace called children
Him and
from
the one
is
an only Son
is
but
;
is
who
is
is
truly born of
eternally like
before the worlds, as the one
As the
alcne from eternity.
is
from eternity so also the Son
alone a true Son.
He
and
from His nature, and
no created thing that
before the worlds

is
He
Son because
is
they had
a Son, not a mere
such
because of their adoption in the household
He is a true
if
who
from
is
Him
Him.
who
is
Father
from eternity.
is
was He born later,

was born eternally before all the worlds from the one who
is from eternity, and He is with Him from eternity as the evangelist
" In the beginning was the Word."
said
He
did not come into existence after a time nor
but
He
He
was
is
from
and did not come
" the
not the
first
beginning.
and the
last is
not the
was not in the beginning.

was also the first, as there
He
beginning.
He
last,"
If
He
is
the
first
He
is
did not come into existence
into existence later, but
He who
in the beginning before everything.
later is called
last
eternity,
If,
is
not the
comes
first
He
into existence
and he who is
He was in the
therefore.
nothing that precedes the

last,
and
if
He
is
not the
later.
He was,^ and He was in the beginning from

He was from eternity and before all the worlds
And to show that He was with God, and not from out-
In the beginning
God, that
with God.
side, as
is
to say
something foreign and not from the very nature of Divinity,
the blessed evangeHst called
^Johni.
Him
I.
"
Word," because a word

''Ibid.
belongs to
WOODBROOKE
42
a
man and
is
man
from a
was with
Him
rational.
And
and since
STUDIES
who
possible that the being
it is
was from another he made use of this illustration so

that the hearers should not doubt that He was from eternity from the
one who is eternally from eternity.
Indeed, the word of the soul, the
rational character of which is accomplished in itself, is with it and in
it by nature, and it is through it that this same soul is known to be
and
is
always with
In this same
from the
is
is
was
and
seen from
The
and
word, however,
the personality
is
personality
it
illustration,
we may
is
in
it,
like
word
the
is
Him, with Him and in Him,

Him. " He was in the be-
He was
from
not that
He
from the beginning,
eternity,
came
the beginning
in
and
it.
into existence later, but
and always that

from Him and eternally with Him, like the word
from which and with which it always is.
that
it
eternity with
to say
;
is
from the Father
is
eternally from
is
and before everything
He
Son
the
known from
ginning," that
of the soul,
and known through
it
way
He
soul.
He
and
comes out
it
He was
is
eternally
with the
soul,
seen as something different from the soul,
is
of the
because not having
soul,
seen in the soul.
own
its
In order that, by following this
not believe that the Son has no personality
or
He was alien to the nature of the Father he quickly added

"And the Word was God." After saying that He "was" and
that He " was with God " he added " And the Word was God " so
that
he should show
that
clearly that
He was
from that of God, or that
He
was not from a nature
different
different
Him in the Godhead,

whom He was and that
from
He
He was God with the one who was God.
He said wonderfully " And the Word was God " in order to
show that He is what God
what our blessed
and that He
was identical with the one from
but that
is
is,
Fathers rightly described
Born of
Him
before all the worlds.
In this they wished to convey that from eternity
worlds
He
was
words did not
in
the beginnmg from
Him and
and
added
yind not made.

need of many words
the sentence
We
should be in
upon
all
all
to
overthrow the error
if
we
of the heretics,
intended to
the
Their
stop here but to complete the doctrine of truth, to
the children of faith
fully
and before
with Him.
warn
they
comment
by our blessed Fathers concerning the Divinity
things said
^
Lit.
person (^Kertoma).

Only
of the
burden
by
little
Begotten.
many
of the
With your
permission, therefore,
were
things that
however,
you may better be able
so that
little
In order,
Only Begotten Son and

ever and ever.
Amen.
the
Here ends
Holy
we
endeavoured
an end here
to the
us praise the Father,
let
now, always, and
Spirit,
for
the third chapter.
Chapter
Yesterday
them
things that follow (in the
them
of
all
we
shall utter
hear and to learn them.
to
shall put
and keep the
said to-day,
credo) to anothei day, and for

the
we
the
lighten to you
to
things that are said to you
43
IV.
to interpret
your
to
love, according to
our ability and in a succinct manner, the things said by our blessed
we
kept
Fathers concerning the Divinity of the
Only
Begotten, while
the remainder of them for another day.
In our
commentary we reached,
you remember, the sentence
as
Father
before all the worlds,
our speech.
with
If
you wish,
let
us
in
which
and not
now begin by
We were stating
this sentence.
Born of His
made, and there we ended
is
it
said
the grace of our Lord
that in saying
Born of Hts
He
that He
Father
before all the worlds they showed us that
and not
figuratively only, as the heretics pretend
is
is
a Son truly
a Son only
who were called sons by grace. He is

indeed alone the true Son of God the Father because He is the Only
Begotten and is alone born of God His Father. This is the reason
why they added Bo7'n of His Father before all the worlds.
This was due to the Only Begotten Son of God, who is a true Son
in
a borrowed
name
like those
and not
in
name
eternally from
that there
God
is
only.
Him
And He
anything between
high above everything.
is
is
and with Him.
God
from the nature of the Father and

It is
not possible for us to imagine
the Father and
He who
above the time and from eternity.
If,
is
God
the Son, as
above everything
therefore,
God
is
also
the Father
is
God, He is also eternal, God from God, and

Eternal from Eternal, and there is nothing between God and God.
eternal,
As
it
God,
He
is
and
is
if
the Son
is
not possible to imagine that either times or worlds precede
so there
is
nothing before the Son as
He
born of His Father before everything, and
One who
is
eternal.
also
is
is
God, because
eternal,
born of the
WOODBROOKE
44
For a
name
this
perfect faith to those who

of " Only Begotten " would
STUDIES
have the good-will
have been
of religion
and they
sufficient,
would have agreed to say that He was a true Son. (Our Fathers),
Boj'n of Him before all the
however, added to it the sentence
how
the Only Begotten is the
worlds.
Both phrases demonstrate
Son of God, and it is with justice that they added for the refutation
And not made. We confess that He is
of the haters of truth
:
Only
the
Begotten, the Son of God, born of the Father before
He
worlds, and that
is
consubstantial with the Father
all
the
and we com-
who said that

God and He is not
pletely reject the opinion held by the ungodly people
Son
the
of
is
He
made, and
Son
God
is
He
created.
of the
is
indeed born of
same nature
as
God and
not a creature.^
veiy different from a creature.
is
He is a
He
He is
He is a creature He is
He is from Him and not from outside
Him, and if He is a creature He is from outside Him. If He is a
Son He is from Him and like Him, and if He is a creature He is from
outside Him and not from Him and like Him.
The natural law
If
Son
not a Son.
If
is
not a creature, and
teaches us also these things, because
us
of
as to creatures they are
Son
we
made
who
sons those
call
are born
outside us while they were not.
we understand that there are many creatures

One whom we also call Only Begotten.
Likewise
the
if
Son
of
God, but
is
The Son
is
one alone, and
creatures they are
many and
He
exceed
is
all
eternally from
Him
as to
numbering, and are composed
of
many
natures which came into existence later according to the will
of
their
Maker, both
was useful to
diversity
parts of
still
came
parts of
many
it
it
was
it
came
justifiable that
As
there
which came
is
and
some
into existence at the
all
He knew
collectively.
the creature because
into existence earlier,
Since
others.
individually
it
created,
is
and some
later
and some others
same
and
time,
that
later
parts after
the created things were to come into existence
some should come
earlier
a beginning to the existence of
into existence later are like those
and some
all
later.
created things, those
which came
into exist-
earlier.
As to the Son, because He did not come into existence
His Father later but was in the beginning from Him and was from
It was not possible that the one
eternity with Him, is alone Son.
ence
to
'
" a
The word
" creature "
may be
created being," a sense which
translated in
in reality
fits
all this
section
some sentences
by " work,"
better.

who was
similar to the
ginnmg should have been

Indeed there
similar to the
his existence later
two cannot
exist concomitantly.
between one
who
is
and began
existent
well
It is
known
no
existence
It
is
He
so great that the
can
relation
exist
was at one time nonand the one whose
eternal
is
unbridgeable.
can
from
who
is
before
he came
from eternity and the one
What
not.
because the Son
eternity,
is
no other son
of
whose
into exist-
who began
possible resemblance
and
was
It
fitting
from eternity, and from a Father

like
He
remained Son alone because
from eternity.
is
between two beings so widely separated from each
exist
And
The one who
not possible to limit and define the chasm
a time when he was
is
is
limited, the time that elapsed
is
between the one
who
from eternity.
from eternity and
and the one the beginning
limited,
to exist at
relation
is
possible
has a be-
while the one whose existence has a beginning,
is
that exists
other ?
who
one
that the
also limited.
is
What
between them
limits,
very existence
ence
the difference
is
who
his existence later ?
gulf found
eternal has
his
who
who is
one
and another who
eternal
one
has a beginning are greatly separated from each other,
existence
and the
from eternity should have come
is
possible that the
it
a great difference between one
is
who began
one
who
one
nor was
into existence later,
45
is
Him came
into existence later.
from eternity from one
who
that such a one should be alone the
is
Son
from the Father.

In this
way our
Fathers warned us concerning the knowledge of the
when we
Son, and wrote to us the true doctrine to the effect that
Only Begotten Son we should understand that He is

from the Father. They taught us also to flee from the impiety of the
heretics and reject their contention that the Son is made, as this is
very remote from the truth.
The Son should not be thought of as
a made being nor as a creature, but we ought to profess concerning
Father and Son what is congruous to both of them, namely that the
Son is from the nature of the Father and is not a being made by the
bilieve in the
Father and created outside
Our
fits
blessed
Him
Fathers taught us these and added something that
the sequence of the sentence
what
else
were
we
justified in
and not from outside

except that
He
from nothing.
Him
True God of true God.
thinking of the one
who
is
Indeed
from
God
but from the very nature of the Father,
was what God
is
by nature, that
is
to say a true
God
WOODBROOKE
46
STUDIES
In this they followed the teaching of the Gospel in which
"
And
the Word was with God, and the

evangelist had said, " And God was with
Word was God,"
it is
^
as
said
if
the
God, and He was what He

was
with
Him
and
from
Him."
In this way our Fathers
was, as He
True God of tt-ue God. They added to the sentence,
said also
" God from God " that of, " True from true " because of the wicked:
who wish
ness of those
cerning heavenly
The
show contention and
to
insolence even con-
things.
sentence which they used does not
differ
from that found
in
"
who says, " God with God

"
says also
A true one with a true one." The (Gospel) does not say
" And He is called God," like those who are called gods by men, nor,
" He was with the one who was called God by name only," but, He
was God with the one who was God, and God by nature with the one
who was God by nature. Men are called gods, but are not assumed to
the Gospel, as
it is
clear that the one
be gods by nature " 1 have said. Ye are gods, and all of you children
of the Most High, but ye shall die like men,^ because I only called you
you are
so to bestow honour upon you, as you are not gods by nature
:
mortal
men by
nature,
which
is
very different from Divine nature
evident from the nature of things, because
this is
you had been gods by nature
if
not have been entangled in sin for which you received death."
you would
God
is
not only called
God
by name, but
He is in
reality
by nature
Word who is with

Him is not only called God figuratively, but is also God by nature
and he who is God by nature what else can he be except true God ?
What is there truer than nature, and how is it possible that the one
who is (God) by nature should not be so in truth ? If He is not God
by nature. He is neither God in truth. Indeed this name "god" is
either applied to demons, who falsely and insolently dare to call themselves by it in their arrogance, or to men who are called so by God's
gracious permission as an honour. As to the Son He is God by nature
which
that
is
implied by
His name
God
and
the
the Father.
like
Although the heretics dare
to call the
God
" in a different sense, yet since
that
He
who is
God by
is
God
also
what he
nature
^
John
is
He
in truth, as there
by
is
also
i.
nature.
God
It
is
in truth.
*
God by
is
is
Only
Begotten,
nature
it
"
is
of
nothing truer than the one
indeed evident that the one
And
Lit. high.
Son
evident
there
"
is
who
is
nothing truer than
Ps. Ixxxii. 6.

a true one
(and
when each
God
of
this contrary to)
them
the Father
God by
is
God
a true
by nature,
He
they admit that
new law
introduce a
is
it
the
Son
God
is
God by
also
is
truth,
by nature, and
God His
Father.
each one of them
If
spite
in this they
He
to us in their innovations to the effect that
but not like
how
God
is
of the heretics
Indeed they say that
God
nature and that
admit that the Son
nature, but they refuse to

of the fact that
new wisdom
the
a true (God) by nature.
is
47
God
is
one of them
possible for us to understand that
is
is
higher and the other lower while both of them are assumed to have an
identical nature ?
one
in the
Books and those
the Sacred
He
trine teach us that
Our
impossible to find an addition or a diminution
It is
whom
God by
is
God of
and
Books and warned us against
the ineptitude of the heretics, in saying
The Books had
true God.
followed their doc-
nature.
blessed Fathers also followed the
the unholy opinion
who
already stated
that
True
He
was
"God," and they (our Fathers) added prudently the word "true"
we
that
might believe that the Son
because like the Father
He
Father was confessed as
God
multiplicity of gods
earth
God
so also
is
a true
is
^who were
God by
God
this
falsely called
explicitly
Son
the
His Father, a word
and rebukes the
wntten
Holy Writ
in
yet
explained here by means of a clear
Father is not
They did not wish
the Father
stated
is
by them, was
the worlds
of
outside
and
is
is
Son was "consub-
Although
unbelievers.
its
meaning
is
found
this
it is
evident
that
which
of
Consubstantial with
True God of
true God.
"
Consubstantial with
sentence
He
He
that He
consubstantial with
if
if
is
if
He is born of
Him and
He
that
not
is
They
word the meaning

:
this
therein.
born of His Father before
Indeed,
not made, and
His Father,
Him, and
God and
God.
as the
one.
any other thing than that the being who,
and not made
Son
by
believe that
that confirms (the faith of) the
different from that of

to insinuate
we
God, inasmuch
are one
they had previously stated, because the sentence
the
as the
gods by the peoples of the
our blessed Fathers added that the
children of faith
so
the Father,
And
nature.
the case with the Son of God, because
the Father and
stantial" with
like
for the confutation of the error of the
Divine nature of the Father and of the Son
To
God
a true
is
is
born of
as previously
all
Him
the worlds
before
all
not a creature but a true

is
from
Him
and not from
the nature of the Father and

is
true
God
of true
God,
it
is
WOODBROOKE
48
He
evident that
God
truly
is
STUDIES
Him/
consubstantial with
in nature
because any one
who
consubstantial with one
is
truly
is
who
God
is
in
nature.
The
meaning
His Father"
of the sentence "consubstantial with
Book When it says "In the beginning He

was God,"^
and
He
God
shows by means of these two
wth
was
phrases that He is God in nature and that He is consubstantial with
is
clearly found in the
it
This
God.
are one."
He
my
meaning of the sentence
also the
is
the
If
Son
one with His Father
is
Him.
consubstantial with
is
voice and follow me, and
pluck them out of
shall
my
By His
give unto
hand,"
potence and to the fact that no

because
Him, He added
than all, and no man
greater
hand."
"
He
in
He
make
did
in nature,
sheep hear
and no man
life,
bore witness to His omni-
Him
prevail against
and
man who
them me is
"
is
My
who
Father
gave
able to pluck (them) out of
my
Father's
lowered the significance of the sentence by the addition
What He
gave me."
He
can prevail against Him,
He
My
sentence conveyed higher things than the simple
this
was seen
"
them eternal
man can
Father and
power and
in
statement
He
My
"
said of
Himself
said
of
it
to the effect that
His person
and
show
to
no man
that
use of such words for the purpose of showing that the
power of both (the Father and the Son) was identical and that no man
was able to prevail against Him in the same way as no man was able
to prevail against the Father who was believed to be higher than all.
He
said
He
my
it is
my
me
if
meaning
He
wished
To
'
This
one
is
"my
all like
man can
is
power
implicitly
is
He
prevail against
my
John
i.
pre-
Father, because
Him
like
is
know
that
the Jews called
Him
visible
in
was
Him, and
use of blasphemous words.
"
He
that hath seen
consubstantial with the other," or " this
'
John
x.
30.
'
the Divine nature that
which was
man making
the sentence
why
is
me
Ibid., 27-2^.
'
hath
consubstantial
that.
-
had
with that of
identical
His power, and no man can
the reason
Him, but knew only
the same effect
Lit. "
had
are one, and have one power and one dominion that
all."
to stone
He
the preceding words which
said,
Indeed they did not
blasphemer.
dwêlling in
are one."
of
had
even as no
Father and
higher than
with
as
(sentence) that which
this
Father and higher than
vail against
is
Father and
clear in
in the
insinuated
uttered
My
"
made
Ibid., 29.

seen
my
Father,"
the Father
If
and each
is
"
seen in the
them
of
and
is
am
Son
seen and
in
it
my
is
"
knoweth any man
evident that both have one nature,
known
in the other.
This
No man knoweth
is
way
In this
their nature,
Son with the Father.
stantiality of the
my Father in me."
Father and
mutual equahty shows also the unity of
of the sentence
49
their
and the consub-
likewise the
meaning
the Son but the Father, neither
the Father save the Son."
'
each of them
If
is
not
known and seen except by the other, it is evident that they are invisible
to all men because of their equality in nature, each of them only knowing the other.
If this
so then
is
the Son
is
consubstantial with the
Father.
In spite of the fact that
Sacred Books, those
incline towards evil, to the
condemnation of
to say that the nature of the
Son
from that of the Father, a saying which also implies that
He
and are not upright, dared
their souls,
is
who
these things are manifestly evident in the
all
different
known that he who is truly a son is of the same

Our blessed Fathers were well advised, therefore,
to make use of this expression the meaning of which was implicitly
found in many words of the Sacred Books, in order to warn the faithful
of their time and to rebuke the heretics
and they wished also to make
it known in condensed words.
If the blessed Paul did not hesitate to
is
not a Son.
It is
nature as his father.
quote in
such as
always
his
teaching sentences that were used
"
are of the offspring of gods,"
we
liars, evil
beasts,
slow
bellies,"
and
by Greek
and
if
"
philosophers,
The
Cretians are
he did not shrink from
writing them for the reproval of his adversaries,
it
was
all
the more
make use in the profession of

Son was Consubstantial with the
right for our blessed Fathers to
faith of
the expression that the
Father,
and although
its
this
meaning was
After
this
word
is
implicitly
they said
not explicitly written in the Sacred Books,
found in
many
passages.
By Whom the worlds
were made and all
things were created.
As
in
the
section
of
the
faith
which deals with the Father,
word "Father" they added "Creator
after the
also in the section
was born of
added that
^
which deals with the Son,
the Father and
He
John
was
xiv. 9.
was
consubstantial with
the creator of
all
of
things," so
all
after stating
things,
Him,
that
He
they rightly
because a true Son

^Matt.
xi.
27.
WOODBROOKE
50
who
Him.
way
In this same
said " in the beginning
"All
the blessed
He was with
also a true creator like
is
John the
evangelist, after having
He was God "
God, and
added
were made by Him and without Him was not anything
order to show us that He was a creator like God His
things
made,"
His Father
consubstantial with
is
STUDIES
in
'
Father.
In this
same way
after our blessed Fathers
had
Son
said that the
was from the Father, that He was true God from true God and that
He was consubstantial with His Father, they added By whom, the
worlds were made and all things were created. They said this
because as He is with His Father before all the worlds, He is the
:
creator of
all
things like
He
made by Him,
the worlds, because

later,
but was
Paul
the blessed
Our
blessed
the
said
God His
He
"
way
is
is
that
He was the
all
to
gave also encouragement to those
who
all
exist
the worlds, as
"
By Him
the
creator of all things.
In
him
Only Begotten
while stat-
harmony with the Sacred Books
in
were
before
the worlds."^
after saying like
they taught us the divinity of the
was
He
and
the creator of
By Him He made
Fathers also
ing something which
since the worlds
creatures,
from eternity and did not begin
is
worlds were made," added

this
all
begmning and
:
And
Father.
the creator of
is
and
are zealous in their religion,
and confuted those who deny the divinity of the Only Begotten.
As to us we have explained to your love the meaning of the
(profession of) faith in a succinct manner, according to our
If
you wish
it
let the
measure
our teaching of to-day, and
Holy
Spirit for ever
and
Here
of the things
let us praise
ever.
which we
ability.
said suffice for
the Father, the Son, and the
Amen.
ends the fourth chapter.
Chapter V.
you remember what we spoke to your love concerning
the divinity of the Only Begotten, and how our blessed Fathers after
their teaching about the Father came to the words written in the
Sacred Books concerning the Son, and taught us both about the
I
know
that
divinity of the
^
Son and
John 1.1.
the form of
man which He assumed
'Ibid., 3.
=Heb.
i.
2.
for
our

They
salvation.^
He
which
thought not to keep
put on because
through
it is
And in
that
Lord Jesus
one
on the human nature
we
received the
know-
Only Begotten.
ledge of the Divine nature of the
After saying
it
silent
manifest the Divine nature and the
make
The
added
Chrisi, in order to
human
nature they
Only Begotten Son, the first-bom of all creatures, and they further
instructed us concerning Divine nature and the form of man which
was put on for our salvation so that little by little they might teach us
everything with accuracy.
They
how
taught us
first
to believe in the divinity of the
Only
Only Begotten Son was consubstantial

name like other
men who are so by grace and not by nature, but that He was a true
Son from the Father
that He was an only Son, because He alone
was born of the nature of His Father
that He did not become Son
Begotten by saying that the
with the Father, and not a Son with only an assumed
was
or
called so later, but that
the worlds
reason
why
He
that
law of
"a
true
because
Him
and
was
in the beginning, before all
His Father, and was not made.
eternally from
Son of God should not be called a creature of God, is

did not come into existence from nothing according to the
all
He
is
of
He
beings, but
created
God
is
eternally
a true Son and
by nature what the one who begat
is
fathers taught us these things with accuracy concerning the
Only Begotten, and
fixed the profession of faith in our
while removing from us the contention of the ungodly
to assert that the
Son
Father before
the worlds,
all
shaken from our mind
who was
God,
of
made and
is
dare
created.
After having
the falsehood of the error of the heretics,
all
our salvation, in saying
salvation
who
born eternally from His
they began to speak of the Incarnation of our
oitr
from His Father,
God, and consubstantial with His Father,"
true
is.
Our
for
The
the
divinity of the
souls
He
Who for us
came down from
k'eaven,
Lord which took place
men and for

was incarnate and became
children of
a man.
It is
of
with justice that they
men and
first
used the sentence " for us children
for our salvation."
Because they were on the point of

His humanity, they were bound to
they could not do this with the words which
speaking about the
Economy
show the purpose
it,
of
as
Cf.
Rom.
of
viii.
Phil.
ii.
7. etc.
WOODBROOKE
bl
dealt with the divinity of the

to us
how He was
Only Begotten and
eternally from
the extent of taking upon
and
its
It
with
is
Economy
from
of their discourse
men and for our
children of
salvation.
of
men,"
deliver
given
from
up
He
came down from heaven
ineffable grace, those
came down not
We
in
not
are
has no body,
think
it
not circumscribed
To
He
the
to save
who were
that
was
this
is
everywhere, and
words
but also
and
lost^
to
and
because
Him
from place
nature
this
which
He who
is
He who is everywhere it
He moves from place
to
that
is
John bears witness when he says

and the world was made by Him and
not.
He came unto His own and His
Him
Him not."
world knew
is
Divine nature
blessed
the
the world
in
Divine
cannot be circumscribed in a place.
not possible for us to think of
"
also fitting
men "
He moved
the sense that
to
everywhere moves from place to place
place.
to iniquities.
place.
to
by an
evil,
His
might show the aim of
in order that they
He
" for their salvation."
of
purpose
after the
not only for the " children of
His coming, which was
this
was
It
on their part to place the words "for our salvation "
"for us children
justice, therefore, that
beginning their teaching concerning the
in
humanity, formed the starting-point
For us
with justice that before
is
the form of a servant for us
itself
caring for our salvation.
our Fathers,
it
which they spoke
in
Since they took pains
the reason for which Divine nature humbled
set forth
itself to
of
His Father.
His humanity,
to teach us concerning
everything they
STUDIES
He was in the
came unto the world"
but if He was in the
world how did He come to it ? Indeed, how can we say that a man
came to a place where he was ? He, therefore, said " He was in the
and he added
world " in order to show that He is everywhere
" He came unto His own," about the Economy of His humanity.
" He bowed the heavens and came
Likewise the blessed David said
down,"* in order to make manifest to us the deliverance from their
own
received
world " and
that "
He
"
says here that
He
tribulations
sion of
was
so
which
God
God
much above
He called the condescen" of God, in the sense that He who
effected for them.
the " coming

all
down
condescended
to
deliver
them from
tribulations.
Phil.
ii.
7.
Johni. 10-11.
^Cf. Matt.
"
Ps.
xviii. 9.
xviJi.
il.
their

It
in
is
said to
down
have come
from His Father,
in
abundant
said
it
He
upon
Him
so that through
gift.
It
Who for
with
is
it
He
He
as
all
is
eternally
is
condescended
is
the
come
to
the form of a servant
might grant us the delight of His

that our blessed Fathers
justice, therefore,
children of
its
above
is
For our salvation

^
He
salvation, because
for our
to such a humility as to take
and be
the only Son of God,
Word,
the
always with Him, and
is
cause of everything.
down
God
sense that
this
53
men and for our
came
salvation
down from heaven. They called the Economy of His humanity

down from heaven," at which the blessed David was
awe-struck and said
"What is man that Thou art mindful of him,
^
and the son of man that Thou visitest him ? "
Who for us children of men and for our salvation came down
a "coming
from heaven : what
And what
for
him
a servant,
become
and
He
to
perfected
humbled Himself
upon
our salvation, and
him, and to take
like
be a
to
and
all,
to the nature of that
And He
His coming down and what
did [man] do that
as to
manifest to
is
man
for
assume upon Himself
man, and
be exercised in
to
all
him by His power, so that
the form of
make Himself
to
which belonged
that
all
an extent
to such
Him
aim
its
is
(human)
He
faculties ?
did not remove
from him the (bodily) death which he received according to the law
of his nature,
of grace
raised
but while He was with him
will raise
him
it
up, "
'
in his crucifixion
with him until
He
" Destroy
which he did
this temple,
and
He leave
nor did
helped him to loose
delivered his soul from bonds
He
him
"
which were
go up to heaven where he
Cf. Phil.
ii.
is
now
-Lit.
7.
was not separated from
indissoluble
"from there."
Cf. Ps. xvi. 10; Acts ii. 27 ; xiii. 35.

Lit. " until with help he loosed."
'This passage
is
quoted
in
the
and
Acts
He
remained
^
'-
~'
of the
is
and
He
and
life,^
He
sitting at the right
It is stated in this Council that it

218).
ad baptizandos. See the " Prefatory Note."
p.
in three days
at death, but
him from the dead and transferred him to immortal
act
honour
of a high
and
the pains of death,'^
him immortal, incorruptible and immutable
him by
delivered
him from the dead, and made him worthy
concerning which he said

I
He
from (real) death and from the corruption of the grave,* and
He
raised
and made
caused him to
hand
Ps.
viii.
John
ii.
Acts
ii.
of
God
4.
1
9.
24.
Fifth Council (Mansi,
ix.,
culled from Theodore's book
"
WOODBROOKE
54
and he
"
is
above
far
which
to
is
come "
named, not only
is
with
It is
was
God
the
testifies
and he
because of his close
creation
all
world, but
in this
as the blessed Paul
constantly receives adoration from
union with
and power, and might, and
principality,
all
dominion, and every name that

also in that
STUDIES
Word.
our blessed Fathers said that
He
incarnate and became a man, so that for the sake of our salvation
He might
act according to
Economy whereby He was
all this
believed
be a mere man by those who were unaware of the Godhead which

was dwelling in Him and who only saw that which was visible.
to
" For good works we stone Thee not,

Indeed the Jews said to Him
but for blasphemy
and because that Thou, being a man, makest
^
Thyself God."
And Paul also said, " He was in the likeness of
:
He
fashion as a man." ^
The (sentence) "
"
does not mean any other thing than that
in the likeness of men
men, and was found
was
He
became a man.
who became in the
" does not
in
When
Book
the
said
"
God
likeness of the sinful flesh,"
sent
His own Son
the " likeness of the
mean any
other thing than flesh itself ; and so also

when in another passage it says " He was manifest in the flesh." ^
In this passage it uses " flesh " and in the other "likeness of the flesh,"
flesh
but by the two expressions "

not
show
flesh
" and " likeness of the flesh "
us any other thing than that
manifest in the
flesh, in
the same
way
teaches us that
it
it
does
He
was
as " in the likeness of
man
does not mean any other thing than " man."

It
with
is
that our blessed Fathers said
therefore,
justice,
was incaimate and became a man

was a man,
Economy
Paul
as the blessed
the salvation of
for
made
blessed Fathers
use of this
order
in
testifies,
and
It
with
all.
word
is
to
that
justice
Jê
that
He
fulfilled
this
show
He
then that our
in the profession of faith for the
refutation of the error of the heretics, while conforming with the true
belief of the
had taken
And
Church.
man whom
of the sentence
The
of the
among men concerning
place
concerning the
of
on account
He
numerous schisms that
Economy and
rightly made use
that ineffable
our Lord assumed, they
was incarnate and became a man.
Marcionites and the Manicheans together with the followers
Valentinus and the

1
Ephes.
Rom.
i.
viii.
3.
rest
of the heretics
*
John X. 33.
1
Tim. iii.
who were
=
6.
Phil.
affected with
ii.
7-8.

a
55
malady, say that our Lord did not assume any of our natures
like
body or the
either of the
men
struck the eyes of
but that
soul,
form
like the
He was
of the visions
a phantasm that
which the prophets
saw and the apparition seen by Abraham of three men of whom

none had a corporeal nature but who were only in appearance men
who
They
drank.
any body but

and
felt
same way our Lord did not assume
say that in this
He
that
was only
man who
appearance a
in
performed
had no human nature but was only seen
seen
pearance to be
so,
and that
He
onlookers believed that
The
walked, talked, were washed, ate and
acts,
everything according to the requirements of men, while the
who was
one
human
performed
partisans of Arius
assumed a body but not a
in
reality
was
nothing but only the
felt
feeling.
and Eunomius, however, say that
and
soul,
They
took the place of the soul.
He
in ap-
He
Godhead
that the nature of the
lowered the Divine nature of the
Only Begotten to the extent that from the greatness of its nature it
moved and performed the acts of the soul and imprisoned itself in the
body and did everything for its sustenance.
Lo, if the Godhead had
replaced the soul
would
He
have
He
tired or
the body because of

its
would not have been hungry or

been
need
in
wants, but does for
it
and
if
help
it
is
is
by God.
is
missing in
itself
not able to satisfy
The
perfect in everything that deals
something
but will
it
it,
nor
All these things befall
only those things that belong to
according to the nature given to

a body which
of food.
weakness, as the soul
its
thirsty,
soul
with
need of
sustenance,
its
not only this same soul
in
is
itself
unable to
is
be overcome by the weakness of the body, and

it against its own will.
Godhead was performing the
will be compelled to leave

If,
therefore, the
would
also
in this
way
deny
by
have performed the
Only
acts of the body.
assumed a body and was only seen
the angels (were seen in the
appearance only while

nature.
it
who
as
way
in the same
and was a man in
could be right the opinion of the misleading heretics
He
that
necessity
acts of the soul,
He
Old Testament),
did not possess any qualities of
human
Indeed the Godhead was able to accomplish everything so
that the eyes
which were seeing believed that they were seeing a
man,^ in the same
way
as the angels were, by the will of
God, seen
by Abraham.
^
I.e. to
the soul.
Lit. " a
man
like a
real
man."
WOODBROOKE
56
however, Divine nature was
If,
STUDIES
sufficient
these
for all
things,
nature which was in need of the grace of salvation from
human
should not have been assumed, as according to the opinion
same Godhead would have
heretics this
human
nature, and in this case
assume a body
at all as the
This, however,
was not
the will of God,
man who
on and raise the fallen
immortal and rational
and death by
world,
is
man
who
gift
all its acts.
indeed wished
composed
the free
superfluous to
able to perform
of a
to
body and
"as by one man
soul, so that
sin, so also
the righteousness of one
would have been
it
the
of
the requirements of
satisfied
Godhead was
God
an
entered the
sin
and the grace
might abound unto many."
put
of
of
God by
As
death
was by man
so also the resurrection from the dead (will be) by man,
because " as
we
alive,"
He
all
Adam, even
die in
as the blessed Paul
so in Christ shall all be
Therefore
testifies.
was
it
made
necessary that
should assume not only the body but also the immortal and
rational soul
and not only the death of the body had to cease but
which is sin. Since according to the sentence of
also that of the soul,
blessed (Paul) sin entered the world through man, and death
the
entered through
sin, it
was necessary
that sin
which was the cause
of
first been abolished, and then the abolition of death

would have followed by itself. If sin were not abolished we would
have by necessity remained in mortality, and we would have sinned
in our mutability
and when we sin, we are under punishment, and
consequently the power of death will by necessity remain.
death should have
It
was, therefore, necessary that
clear that the strength of the sin

In the case of
Adam
also
has
was
it
its
to yield to him,
to forsake
for
which
it
was not
God and
Helper was a deceiver,

the advice of Satan
first
been abolished,
death.
It
is
indeed
origin in the will of the soul.
his soul
advice of error and not his body, because
persuaded
have
sin should
would be no entry
as after its abolition there
first
his
accepted the
body
that Satan
to believe that his
in his desire for higher things

and in following
he transgressed the commandment of God and
;
chose for himself those things which were contrary to the command-
ment
of
his soul
God.
It
was not
his
body
which, on the promise
the advice of the deceiver

1
Rom.
V.
12, 15
'
had
to
know
these things but
of higher things, yielded
and
lost
and
Cf.
that
the good things that
7.
Cor. XV. 56.
and accepted
it
Cor. xv. 22.
possessed.

It
was, therefore, necessary that Christ should assume not only the body
The enemy
but also the soul.
then for the sake of
and the same death
It
we
would be
made
first
had
to
be removed
death
if
sin.
would follow by
the soul immutable and delivered
had only sinned
after the abolition of
death
it
would be
possible that
would perhaps have been
sufficient for
of different kinds are the iniquities
The
soul.
is
in pride
which
(sin) through
first
that of pride, about
he should
fall
our Lord to
shows
its
into the
shown
comes the associate of the Devil
Many, however,
sin.
born of the
association with Satan
" Lest being
condemnation of the Devil."

that
in
who
any one
of the
have assumed
sins that are
which the Apostle said
sentence the Apostle has
who
it
and
the soul
If
from the passions
in those things that befall it
only the body in order to deliver (the soul) from
and
itself.
from the passions
it
our body should remain without dissolution and corruption.
it
first
body from death and corruption
possible to save the
and
abolition of sin,
body,
from sin
is
would have
the corruption of the body, sin

abolition of death
and
first
by acquiring immutability we would also obtain deliverThe abolition of death would then be effected by the
of sin, so that
ance from
of the soul
that of the body, because
it
is
and the
to be abolished
if
57
up
In this
pride be-
falls into
The
condemnation.
lifted
one, therefore,
possesses the uncorporeal Devil in his evil thought, feels passion
in his soul
greatly in
and consequently
need
passions of the
to
it
is
clearly evident that the soul
was
be delivered from sins and be saved also from the
body which overcome
by the power
it
that the latter
adequately possesses.
The
evils to
blessed Paul bears witness to our
which men were drawn,
and from which Christ came

thus
"
which
is
into the
world
not convenient, being
them
to deliver
to a reprobate
filled
with
all
he says
mind
to
do
unrighteous-
wickedness, covetousness, fornication, maliciousness, envy, murder,
debate, deceit, malignity
placable
in
words when he counts the
which they degraded themselves
Wherefore God gave them over
that thing
ness,
to
no need
of a
passions of the
and are disobedient
and unmerciful."
These
comment, and the majority
body but
of
exclusively of the will of the soul.
with pride, boasting, invention

Tim.
iii.
6.
of evil things,
and
im-
and evident and
them are not born
wickedness, maliciousness, envy, debate, deceit
to their parents,
(evils) are clear
of
the
Indeed
malignity, together
disobedience to parents,
2Rom.i. 28-31.
WOODBROOKE
58
STUDIES
non-understanding, covenant-breaking, and unmercifulness
these
all
are clearly from the soul.
with
It is
should be
it
first
by the grace
God
of
When
the body.
our Lord assumed the soul so that
delivered from sin and be transferred to immutability
through which
sin
is
overcomes also the passions of
it
abolished from every place and has no more
entry into the soul which has become immutable, every kind of con-
demnation
body
be abolished and death
will rightly
The blessed Paul
participation in immortality.
"
There
is
therefore
who walk not

made thee free
now no
He
to
after the flesh, for the
Jesus,
hath
condemnation
from the law
of sin
has received
it
confirms
this in
them who are
law
removed
to those
who
saying
in Christ
of life in Christ Jesus
and death."
'
said that all the sentence of death,^ together with
nation, has been
The
also will perish.
remain immune from death because
will thus
all
condem-
believed in Christ, because they
way of mortality and received the Spirit and

and with it they assumed immutability and became completely free from sin and mortality.
It is, therefore, great madness not
and he would even be
to believe that Christ assumed the soul
became
alien to the
immortality,
madder who would say
He did not assume human mind, because

He either did not assume the soul or that
that
such a one would imply that
He
of
did assume the soul not of
man
but an irrational one akin to that
animals and beasts.
Human
latter
has no
soul differs only from that of animals in the fact that the
distinct person
of the soul except in the (material)
position of the animal,* and so
has no separate existence, and
it
This
believed to survive after the death of the animal.
why what
is
called the soul of the animal,
blood,'' perishes
when
the blood
is
shed
which
and
is
it
is
comis
not
the reason
said to reside in
is
the soul that
its
was
believed to reside in the person and in the movements of the animal
^Rom.
'
viii.
1-2
where
I.e., personality,
"me"
existence.
"thee."
Cf. 2 Cor. i. 9.
"
prefer here also to use the word " person
for
I
''
Kenoma) which is probably a translation of the Greek V7r6crraai<i in

order to preserve the nature and the character of the theological terms used in
(in Syr.
the fourth century.

^ I.e.,
^
The
as long as the animal
gud animal
is alive.
ancients believed the soul of the animal to reside in the blood.
See
Barsalibi' s treatise against the Armenians, vol. iv., p. 33 of my Woodbroo'ke Studies, and 'AH Tabari's Book of Religion and Empire, p. 82 of
my
edition.
Cf. Aristotle,
De
anima,
i.
2,
and Levit.
xvii.
18.

before
body
own
men, however,
soul of
person and
mortal and acquires
is
whenever the
out
The
death.
its
resides in its
happens
soul
much
is
its life
it is
immortal and
As
it.
lasts
when
its own
to the soul,
forever in
it
goes
person
incapable of receiving any injury ^ in its

" Fear not them which kill
(Christ) said
:
body but are not able to kill the soul," ^ He clearly showed
the body is capable of death because it is mortal, but that the soul
the
remain immortal because
The
difference
such that the
therefore, so
human
to
soul
men
will
in its nature.
of men and the soul of animals is

and has no person,^ while the former
irrational
is
is
rightly believed
mad and
is
cannot be injured by
it
that
between the soul
latter
immortal and
is
it
is
When
nature from men.
but
this,
higher than the body, as the
from the soul and dies and perishes
to leave
remains and does not perish but
it
because
not like
is
59
be also
to
rational.
human understanding
devoid of
Who
is,
as to assert that
without knowledge and without reason, unless he wishes
be a teacher of a novel theory not found previously in the world to
the effect that there exists an immortal nature which lives in an imperishable
life
impossible,
but which
is itself
because anything
dwells in an imperishable
life
is
Such a
irrational ?
that
is
immortal
in
also truly rational
thing
its
is
indeed
and
nature
and endowed with
reason.
Because of
all this
our blessed Fathers warned us and said
He
was incarnate and became a man, so that we should believe that

the one who was assumed and in whom God the Word dwelt was
a complete man, perfect in everything that belongs to human nature,
and composed
man and
for his salvation that
They
from
body and a
of a mortal
rightly said that
whom He was
resembles
Adam who
abolish sin
He
He
rational soul, because
it is
for
came down from heaven.
who resembles * those

man whom He assumed
assumed a man
assumed, because the
He might
He put on
introduced sin into the world, so that
by one who was
of the
same
nature.
Indeed,
Adam who after having sinned received the punishment of death, so that He might eradicate sin from us and abolish
death by similar means.
When He said " The prince of this world
cometh, and hath nothing in me,"
He showed that such was the
a
man
resembling
Receiving anything.
'
Lit.
Lit, person of the soul.
'Johmdv. 30
"
Matt.
Possibly
x.
28.
:
because he resembles.
WOODBROOKE
60
reason
His resurrection from the dead, because Satan was holding
for
the reins of the power
Paul
to us, as
And
and was always working
said,^
because
from
when we were
but Satan
sin,
upon
Him
Him
as
and
death on account of the
of
deliverance, the grace of

free
STUDIES
God
kept that
we had no hope
man whom God put on for
^
He was not touched

Lord received
to death, Christ our
by
also
all
to
God
upon Himself the death which
was no sin in Him and that

was enduring the trial of death.
that there
He
the abolition of condemnation with ease, and
by the power
life which He
of
God and became worthy
generalised to
all
human
the
Him
subject
He showed
with wickedness the tyrannical Satan brought upon Him.

justice that
He
it
was through m-
And He
effected
rose from the
new and
of a
dead
kind.
this
"
Now
is
the judgment of this world
world be condemned and
this
the earth will draw
all
cast out,
and
(men) unto me."
ineffable
This is the reason why our Lord said here "The prince of
world cometh, and hath nothing in me." In another passage
said
us
the Jews against
which would
sin
of
and brought death
his deceitfulness
upon (any other) man, when he roused
since
cleaving
for death.
subjected to sin
came with
was
sin that
now
when
He
shall the prince of

I
In the
am
lifted
up from
He
passage
first
shows that Satan had not one just cause for bringing death upon Him,
and in the second that He had summoned the Rebel to a kind of
judgment " where he had condemned him and cast him out of his
iniquitous power, and that after obtaining these good things He would
make
all
Our
men
partakers of His glory.
Fathers said that
blessed
He
might understand that
not only in appearance but a
you might
man who
It
is
Him
is
such a
that
Rom.
composed
man
He
and became
^
He
believe that
V.
of
Cf.
Lit. " that
man
assumed
by the power
'
21
Rom. vi. 7,
^ John xii. 31-32.
^
He
so that
you
in a true
human
nature,
and that
assumed not only the body but the whole
for
effected salvation for our
blameless
became incarnate
a body and of an immortal and rational
He
that
He
assumed a complete man, who was a man
etc.
had a kind
of
our salvation and

life,
of the
Note
because
Holy
He
it is
was
Spirit, as
soul.
through
justified
the blessed
the use of the verd eikkayyal.
Lit. received.
judgment with the Rebel."

Paul said
"
He
was
the Spirit,"
in
justified
'
and again
61
through the eternal Spirit offered Himself without spot to God.
He
according to the law of men, because
suffered death
He
Who
"
He
"
If
"
had no
dead by the power of the Holy Spirit and

new life in which the wishes of the soul are imIn this
mutable, and He made the body immortal and incorruptible.^
He made us all participants in His promises, and as an earnest of His
sin
rose from the
became worthy
He
promises
of a
gave us the
of the Spirit
first-fruits
and
established us with you in Christ
His
spirit in
We also expect
to
when
Paul bears witness
be brought
shall
up
The
victory ?
law."
He
saying that
to pass the
sting of
means
we
we
shall not
for
a nature which
shall
towards
where
death
sin,
sin,
this corruptible
of
and when
blessed
must put
this corruptible
mortal immortality,
there
swallowed
Death
is
grave,
where
is
thy
and the strength
of sin
is
the
is
written,
'
from the dead im-
risen
our nature has received immutability,
and when we have been
need the law.

is
is
this
thy sting
is
The
for sin into us.
" For
when we have
that
be unable to
Indeed
freed from sin
what
freed from sin
the need of
is
and which has no
the law
inclination
evil.
Well did the
blessed
victory through our
who was
Paul say
born of them
transferred
and placed
all
good
'
Who
for us
gave us the
is
God
He who
gave
This shows that
'
things,
and
it is
adversaries, either death or sin or
He who
Him
'
after these
Lord Jesus Christ."
for us the source of all
us the victory over
put on the
man
it
any other
Him
at
His
Tim. iii. 16.

This passage is
quoted
right hand,
-Heb.
Acts
ix.
evil
our Lord Jesus and
through His resurrection from the dead to a
M
^
mortal immortality
this
mortal and incorruptible and
life,
no entry
saying
to this in
O death,
in victory.
and gave the earnest
sealed us
have put on incorruption, and
shall
He
be immortal and incorruptible at the resurrection
there will be
on incorruption, and
might
and "
our hearts."
from the dead
we
so that
possess a faith without doubts concerning future things
new
and gave us by His grace

14.
Council (Mansi, ix.

again stated in this Council that it is culled from Theodore's
work ad baptizandos. See the " Prefatory Note."
^ Rom. viii. 23.
=2 Cor. i. 21-22.
"1 Cor. XV. 53-56.
'Ibid, 57.
218).
It
is
also
in the
of the Fifth
WOODBROOKE
62
STUDIES
communion with Him/ when, in truth, as the blessed Paul

vile body shall be changed and be fashioned like unto His
Because the things
humanity
of our
of to-day,
and
Lord
now, always, and
many
are
let
and
for ever
Here
"our
glory."
Fathers concerning the
said by our blessed
end here
us put an
us praise the Father, the
let
said
Son and
to our teaching
Holy
the
Spirit
ever.
ends the fifth chapter.
Chapter
VI.
what we have already said we have explained to your love

that which was said by our blessed Fathers concerning the humanity
of our Lord m the profession of faith, which they wrote and handed
In
down
many words
to use
so that you might thoroughly understand
meaning of their sentences, and if

more in order to confirm the
it
of the heretics, but the measure of
by us
to
sufficient to
who
because to those
be
of
no
avail,
what we
who
those
all
said
was considered
possess goodwill in religion,
have an unwilling mind, even a long discourse
who
while to those
possess a good will a short
discourse will suffice for the demonstration of the truth,

discourse)
is
the
were possible we would have

and to refute the deceitful
words
be
all
truth
said
will
We were obliged
to us according to the teaching of the Books.
drawn from
the testimony of
when
Holy Writ.
(this
Let us
then embark to-day, by the assistance of the grace of God, on the

continuation of that which
After having said

salvation came
we
said previously.
Who for us
children of
down from heaven and was
men and for our
incarnate
and became
man (our blessed Fathers) added And was bom of the Virgin
Mary and crucified in the days of Pontius Pilate. They might
have said many things that happened in the meantime such as He
a
was wrapped in swaddling clothes, was laid in a manger, was under

the law,'* was baptised and made manifest the works of the Gospel
and many more things. If they had wished it they would have narrated
^
8).
that the Sacred
all
This passage
It
work ad
is
is
also quoted in the
again stated
bapt'izandos.
^Phii.
iii.
21.
Books have taught us about
in this
Acts
Council that
of the Fifth
it is
Gal.
and that
Council (Mansi,
ix.
excerpted from Theodore's
See the " Prefatory Note."

=
Him
iv. 4, etc.

which was accomplished by
Him
for our salvation, as
He
thoroughly the law of nature for us, because
He
our nature, and
further observed the
might pay our debt to the Lawgiver
He
law
He
and
of
He
showed
After
these
all
He
went
to crucifixion
destroy the last enemy, which
and immortal
Our
was baptised
and death so
make
He
men.
all
He
might
manifest the
new
life.
Fathers, however, took trouble to say
we
that
so that
and
Gospel to
of the
death, and
is
all
these
They wrote and arranged
why
in
them from the
might also learn thoroughly every one of
Sacred Books.
things
might learn them with ease, and so
short terms so that the hearers

that
Economy
Himself the
fulfilled
was going to reform

Moses so that He
might give an emblem to the grace of our baptism

effectively in
63
the
Creed
in short terms,
Who was
born of the Virgin

Mary and was crucified in the days of Pontius Pitate. They
only said the beginning and the end of the Economy that took place
and
this is
the reason
they said
on our behalf, as the beginning of

its
end
They
crucifixion.
is
those things
all
grace
His
is
birth of
Mary, and
and
all
them
in
called crucifixion the Passion,
which took place
in
They
it.
included
all
of
one word because from the Cross arose death and from death immortal
as the blessed
life,
Paul
said also^
them that do not believe^
to
' it
saved
is
the
"The
preaching of the Cross
foolishness,
but unto us which are

" Though
was
:
He
God." He also said

weakness yet He liveth by the
power
of
is
power of God." *
He showed here that the word of the Cross is the power of God to
those who are saved because it is with His hand that He destroyed
crucified
through
death and
made new
life
manifest.
our blessed Fathers wrote, therefore,
In their profession of faith

in
short terms, at the beginning
were done
in
and
those willing to learn the truth.

that the
as
if
one
it
It
is
all
obvious that they do not teach
Divine nature of the Only Begotten was born of a woman,
had
beginning in her, because they did not say that the
its
who was born
eternally
at the end, all those things that
the interval, in order to extend their knowledge to
Him
from
of
His Father before
and with
all
Him had His
the worlds and
who
is
beginning from Mary,
but they followed the Sacred Books which speak differently of natures
I
'
Cor.
i.
8.
Lit. " alive," as in the Peshitta.
Lit. in all versions

*
2 Cor.
" that perish."
xiii.
4.
WOODBROOKE
64
STUDIES
while referring (them) to one prosopon on account
of the close union
that took place between them, so that they might not be believed that
they were separating the perfect union between the one who was
assumed and the one who assumed. If this union were destroyed
the one who was assumed would not be seen more than a mere
man
if
to
like
The
ourselves.
Books
Sacred
one Son, so that they might show
Only Begotten and
glory of the
refer the
two words
same
in the
the honour of the
as
both the
faith
man whom He
assumed.
the blessed Paul had said
(came)," he added : " according to the flesh,"
Indeed, after
"
Of whom
Christ
order to separate
the natures and to show that he is speaking of Christ who is from the
Jews according to the flesh and that he is naming neither the nature
of the Godhead of the Only Begotten, nor God the Word who was
from the begmning with God and who is eternally in the bosom of
His Father, but the form of the man which He assumed. And so that
by this word and this addition to the effect that the human nature of
Christ was taken " from the Jews " the glory of Christ might not be
brought low, or that

nature and
is
born
He
might be believed that since
of children of
He
is
man by
men, He has nothing more, he

" He is God over all " in order
added the sentence which follows

show the glory of Christ, which is from God the Word who
assumed Him and united Him to Himself, as He is the cause of all
and Lord over all. And because of the close union that this man
:
to
has with
God
the Son,
He
is
honoured and worshipped by
all
the
creation.
While
the blessed Paul might have said
"
all
"In
whom
is
God
over
" He is God over all," because of

he did not do so, but said
the close union between the two natures.
He did not believe that
He who was born of the Jews according to the flesh is God over all
:
by nature, nor did he profess that the human nature is the cause
all and is Lord of all by nature, but he professed that the form
man which He assumed was Christ

assumed that form he called God over
these two things
between
the natures.
f.e.
all
he,
of
Him who
however, mentioned
together in order to show the distinction found
according to the flesh

'
the flesh, and
in
of
Nobody
is
natures.
God
believes that
He who
by nature, nor that

^
Rom.
is
from the Jews
God who
ix. 5.
is
above

from the Jews by nature
all is
order to
show
he said the two things together in
^
;
between the one who
the close union that took place
was assumed and
the one
who
65
assumed, and
order that together
in
with the difference in natures the honour and the glory that came to
man who was assumed from

known to all.
the
God who
union with
his
assumed
him, might be
He
"
wrote something similar to
Who,
with God, but
made Himself
"
found in the fashion of a man.
in
saying
Here
"
not robbery to be equal
in the likeness of
Him
men and was

made a dis-
also he clearly
Him who
between the natures and between
tinction
it
no reputation and took upon
of
was made
the form of a servant and
Philippians
this to the
being in the form of God, thought
is
in the
form of
Him who
God and Him who is in the form of a servant, between

Him who was assumed, and (he showed) also that He
who assumed became in the fashion of a man in Him who was
assumed.
He who was assumed was truly in the fashion of a man,
in whom was found the one who assumed Him
and He who
assumed and
assumed, while not a man, became in His incorporeal and immaterial

nature in the form of a servant, which by nature
material
He
and
He
was a man
was
corporeal and
according to the law of
thus hid Himself at the time in which!
He
was
human body.
in the
world and
men in such a way that all

human way and did not understand
conducted Himself with the children of
who
those
Him
beheld
Him
anything more, believed

In saying this
the
one who
is
be a mere man.
to
he made a clear distinction between the natures of
in the
of a servant, of the
And
in
form of
God and
who is in the form

one who was assumed.
the one
one who assumed and the
human nature
he taught us also about the
in
which our Lord
was, as he said congruous things concerning the form of the servant
He
which
assumed
He
"
humbled Himself and became obedient
unto death, even the death of the Cross.

highly exalted
name
Him and
that at the
heaven and things

^ This
sentence
"Prefatory Note."
Phil.
ii.
name
of Jesus
in earth
is
Him
given
and
quoted
in
Wherefore God
also hath
name which is above every

every knee should bow of things in
a
things under the earth,

the
6-7.
"
Acts
Lit.
of
the
was found
Fifth
to
and
that every
Council.
be a man.
See
WOODBROOKE
66
tongue should confess
His Father."
It is
was
STUDIES
that Jesus Christ
is
Lord
not Divine nature that received death, but
that
God
to the glory of
man who was assumed
it is
God
as a temple to
clear that
Word,
the
who had
temple) which was dissolved and then raised by the one
assumed it. And after the Crucifixion it was not Divine nature
was raised but the temple which was assumed, which rose from
dead, ascended to heaven and
it
to
Divine nature
to the
that
God
of
it
and obviously
it
human
While
all
in
its
nature
these things are
nature he referred them succes-
Indeed, since
should be worshipped by
is
and every knee should bow, but worship
it
said of
to hearers.
the
that
sively to Divine nature so that his sentence might be strengthened
be acceptable
that
nor
was given
form of a servant which did not
possess (the right to be worshipped).

clearly
hand
every one should worship
was granted
sat at the right
it
(a
all, it is
it is
with
and
above human nature that
justice that all this
has been
said as of one, so that the belief in a close union between the natures
might be strengthened, because he clearly showed
was assumed did not
that the
Divine nature which assumed Him and dwelt in Him.

Our blessed Fathers wrote in the Creed somethmg
harmony with this. They first taught us about

Godhead of the Only Begotten, that He is from
all
one who
receive all this great honour except from the
that
is
the Father before
He is born of the nature of the Father and

He is a true God and consubstantial with God
the worlds, that
made, and
cause
He
is
that
born of His Father.
the nature of the
not
be-
After having taught us these things
concerning the divinity of the Only Begotten they proceeded to teach
Economy of His humanity and said Who f07' ris

children of men and for our salvation came doiun frotn heaven
and was incarnate and became a m,an hke us m order to effect
And they taught all those things
salvation for all the human race.
things through which God
that happened to the human nature
wished His Economy to be accomplished on our behalf. And He
who was assumed for our salvation bore upon Himself all things
us concerning the
and became worthy of perfection and a source

us through our communion with Him.
affecting mankind,
benefits for
^Phil.
ii.
8-11.
Col.
iii.
1,
etc.
of

They
one
said the above things as of
teaching of the Books
human
not that
the Passion
and
so that
might accept
honour and
man and
God
affecting
Him
happened
in
because of
to
Him
after
human nature might be believed,

them when learning that it was Divine
things that transcend
all
nature which put on

all this
were
acts to
the close union, so that the high things that
with the
in conformity
acts
His nature, but they referred these human
67
by
that
Him He received
union with
its
glory.
Many things, as we have said, happened to Him according to

human law things which we may learn from the Gospel. He was
wrapped in swaddling clothes after He was born and laid in a
;
manger
He
^
;
was circumcised
after the
custom
law and was

He was
Moses
of the
brought to the temple according to the order of
shown before the Lord and endured all things dealing with His
increase in stature, wisdom and favour, while He was subject unto
His parents " He practised in a right way all (things dealing with)
^
and then received baptism, from which

He gave the New Testament as in a symbol He endured the
temptation of Satan and bore upon Himself the toil of journeys and
the justification of the law,
the offering of prayers with great devotion
He
speech.
performed
and, to shorten
my
the work of the Gospel with much labour
all
and sweating, showed much patience with His enemies, and
drew nigh unto death by
through which
crucifixion,
He
finally
abolished
death by His resurrection from the dead.
and said And was born

of Mary and crucified in the days of Pontius Pilate, because the
beginning of His Economy for us is one thing and its end is another,
and they included between both headings, one after another, all
Our
blessed Fathers omitted all these
those things that the

of
the Virgin
nature,*
"
to
God
Mary
that
that
Luke
Luke
'Gal.
ii.
ii.
iv.
He
"
Gospel taught
7.
us.
He
was born
a man, according to the law of
woman.*
made
of a
woman, made under
were under the law,
He
In saying that
human
Indeed the Apostle said thus
that
we
the law,
might receive the
woman He
woman
according to
^Text: All these together with.

Lit. of men.
*
"
Gal.
iv.
4-5.
of a
was made
entered into the world from a
51-52.
4.
of the
of a
sent forth His Son,
adoption of sons."
as
and was made
redeem them
showed
Book
WOODBROOKE
68
STUDIES
law of the children of men, and the fact that " He was under
the law to redeem them that were under the law that we might
receive the adoption of sons," happened so that He might pay our
the
debt to the Lawgiver and procure
He
Since
became one
of us in nature
human
paid the debt of His
We were delivered
freedom which
man
born of a
womb
He
from the
gave us
on account
was bound to do
yoke of bondage
His grace.
in
The
beyond the nature
is
He
with justice that
it is
of
this,
His nature
He
and
did
because of the
fact that
He
was not
but was only fashioned by the Holy Spirit
His mother,
of
kinship
He
which was identical with ours

it.
life for us.
in the
of the children of
men,
and the (Apostle said) that He was made of a woman in order to

show us that He was fashioned from the nature of a woman and was
born according to the law of nature
and this does not cause any
;
Eve also was made of Adam, and her birth

all men since she received her existence from a
injury to nature, because

is
different
Adam
In
from that of
way we
this
should also think about Christ our Lord.
human
ated with the
power
Mary, and it is for this

"
and Abraham, as
This
is
He
why
the reason
visitest
He
that
in
is
the
but
He
from the nature
is
related
is
him
'
"
And again
"
did not take a
body from
head and renovator
man whom He assumed
through
whom He
He
raised from the
changeable
life.
all
iGal.
'Heb.
V.
ii.
He
this ineffable
the head
'^
1.
5-6.
What
that thou
that our
make
Lord
the angels
which we are expecting,
Abraham and
Economy and whom
from the seed
dead and transferred
Him He made
saying,
speak,
'
from the nature of angels
nor did
of the future creation
but the
we
Man
of
His words show
the angels,
performed
testifies,
Son
He took not
them.
to
" For unto the angels
Book
that thou art mindful of him, or the
first
He is associ-
Spirit,
He
the blessed Paul said
whom
It
without
said also to be the seed of
His Nature
but from the seed of Abraham."
the
Holy
not put in subjection the world to come whereof
but unto the one concerning
man
of the
nature by the fact that
David
hath
woman
have been fashioned from a
to
marital intercourse, by the
is
identical nature with
because she received the beginning of her existence from him.
was a novel thing
of
She had an
without marital intercourse.
rib only,
of
to immortal
and renovator
2 Tim.
ii.
'Ibid., 16.
8, etc.
and un-
of all the

He
creation, so that
new
was with
justice set
69
over the government of the
creation.
As
man He was
and although
nature,
He
sense that
woman according to the law of

happened to Him in a novel way, in the
born of a
this
mankind, was
alone, to the exclusion of the rest of
womb
fashioned in the
by the Holy
any marital
Spirit without
inter-
He did for us He did according to the law

of our nature, so that He grew little by little, reached full age and
performed also carefully the requirements of the law.
And because
He paid our debt to the law and received victory from the Giver of
course, yet all that
the
law on account
which
His having put into practice
of
all
the requirements
He drew, with His own hand, to all His human race

which the law had promised to all those who keep it.
of the law.
blessing
He
was
also baptised so that
He
that
might perform the Economy of
and in this (Economy) He died and

abolished death.
It was easy and not difficult for God to have made
Him at once immortal, incorruptible and immutable as He became
after His resurrection, but because it was not He alone whom He
the Gospel according to order,
wished
to
make immortal and immutable, but
of
His nature.
so
make
the
He
rightly,
firstfruits of
us
and on account
all
us also
He
be partakers with
was born
law
and grew up
acted according to
Because
it
of the future
woman He increased
of a
of humanity,
example as man
Him
it,
to
fully, ^
so also in the
life
partakers
Paul
in order that, as the blessed
'
He might have the pre-eminence in all things."

of the conmiunion that we have with Him in this
"
justice,
who are
of this association, did not
good
little
by
In this
world,
little
we
with
will,
And
things.
said,
way, because
as after
according to the
and was under the law and

of the Gospel He became an
man.
was necessary
receive faith concerning the
that
we who were
born
later
should
above future good things and that
should believe that our Saviour, our head and the cause of
all
of
we
them
was Christ our Lord, it was imperative that He should also

arrange as much as possible our mode of life in this world according to
the hope of the future.
It is with justice, therefore, that in this also
for us,
He
became our model*
a symbol to our
'I.e.
Christ;
'
was
Lit.
own
cf.
He was
baptism.
In
'^
it
Cor. xv. 23
perfected.
Lit.
He
baptised so that
head.
He
might give
freed from
was
^
Col.
''
In
i.
all
18.
His baptism.
the
WOODBROOKE
70
obligations of the law.
Gospel
He
His
performed also
Economy
the
all
of the
chose disciples to Himself, established the teaching of a
new law and

to
He
STUDIES
new
ways
doctrine, promulgated
of acting congruous
teaching and different from the teaching of the (old) law, and
taught that the
ways
of acting of us
who
harmony
believe should be in
with His new teaching.^
We
also
symbolically
in the
Him
when we are baptised show (in ourselves) the symbol

^
to come
we die with Him in baptism, and we rise
with Him, and we endeavour to live according to His law
world
of the
hope
of the future
good
which
things
at the resurrection from the dead.
we
expect to share with
Christ our Lord had im-
If
His rising from the dead, raised also

previously died, and had bestowed upon them new
mediately
after
mediately,
we
however,
He
and mortal world should
kind might believe in
Him) and
It is
future
with
Him and
last
as,
the dead and His body
became necessary that

further in order that man-
He
of the
ments.
This
new Economy
world to come, should

is
communion (with
paid the debt of the law, re-
the reason
why
thanked, that ye were the servants
of the Gospel,
also,
according to His
live

of sin,
to live according to
command"
God
be
but ye have obeyed from the
heart that form of doctrine which was delivered you." '

shows that through baptism we have received the teaching
Economy which is the symbol of the world to come, and
strive
which
who believed in
which we received the
we
Christ and became worthy of baptism, through
symbol
we
life.
the symbol of the world to come, so that
possible
and im-
it
receive the hope of
ceived baptism, and showed the

is
life fully
actually performed only on Himself the renewal which
to
this decrepit
men who had
should have been in no need of doing anything
come and through which He rose from

became immortal and His soul immutable,
is
all
it,
In this he
new
much as
of the
as
while remote from
all
sin,
and so not accordmg to law. Indeed we are baptised as men who

die with Him and will rise symbolically with Him, because " so many
of us as were baptised into Jesus Christ were baptised into His death
and were buried with Him by baptism into death
that like as Jesus
Christ was raised up from the dead in the glory of His Father, even
;
so
we
should walk in newness
'Lit. with those.
of life."
'Lit. that world.
''Rom.
vi.
17.
'Îbid., 3-4.

After having received the grace of baptism
we
law and
to all the observances of the
71
we become
are as in another
strangers
life
"
You
law by the body of Jesus Christ."

He (Paul)
you have attained new life in the baptismal birth and
have become part of the body of Christ our Lord
and we hope to
become dead
are
to the
'
said this because
Him now
have communion with
that
we
are freed from the
of this
life
world and dead to the world and to the law, because the law has
power
we become
world and
in this
strangers to all this
world accord-
symbol of baptism.
ing to the
When
Lord performed
Christ our
He
nigh unto death, which
all
He
these things for us
drew
received by crucifixion, not a secret death,
was conspicuous and witnessed by all because our

was going to be proclaimed by the blessed Apostles,
miracles wrought wonderfully by the Holy Spii'it were suffi-
but a death that
Lord's resurrection
while the
His death had
cient for the corroboration of their testimony.
seen by
He
all,
His resurrection meant the
as
loosed the pains of death
for us a true surety
by our
were saved by the grace

placed us
at the right
participation in
Him who
of
hand
heaven
in
Christ."
And
in
order that
firstfruits of
He
us,
the
Holy
exalted by the right
abundantly, as you
Holy Ghost "
the future good
hand
^Rom.
Col.
vii. 4,
iii.
iii.
6.
of
He
now
things
"
and
of
His
see
by
It
and hear."
the
He
was given
V.
forth this
of the
upon
Indeed, these
Holy Ghost.
body and
natural
it
4.
Acts
the
will rise a
'
i.
us
future
As
"Acts. ii. 24.

2 Tim. i. 9,
Eph.
was
" the promise of
calls
where no "Jesus."
" Heb. vii. 22.
2 Cor.
He
for the confirmation of
Holy Ghost.
sown a
"
confirmed the promise of
etc.
'
the future things, the
had received, and shed
by the power
is
of
He
God, and
He
in spite of the fact that
as the blessed Peter said
the grace which
blessed Paul said
Tit.
and
might show to
and the sweetness
gave us the earnest
things are confirmed in us
'
You
believe in the good things which
their greatness
Spirit,'
Holy Ghost which
''
He
Him
"
abundantly through our Lord Jesus
us
we may
us, in spite of
they transcend
the
God, and
resurrection.
order that
in
of
'
promised to
the
on
His
"
raised us with
the future worlds the greatness of the wealth
mercy which was shed
Indeed,
abolition of death.
completely by his resurrection from the
dead, ascended unto heaven and sat at the right hand

is
be
to
ii.
33.
etc.
WOODBROOKE
72
STUDIES
And in order that we may possess these future

good things in a firm faith ' without doubt, He gave us even in this
world ^ the firstfruits of the Spirit which we received as the earnest,
" In whom ye believed, and ye were
of which the blessed Paul said
sealed with that Holy Spirit (of promise) which is the earnest of our
And the Economy of the grace of Christ our Lord,
inheritance."^
baptism, is like unto this.
receive
for which we
"
spiritual body.
'
Our
Fathers did well, therefore, to hand to us our faith
blessed
by going
and including
to the firstfruits of the faith,
necessary things
in saying
And was
of the Virgin
boi^n
crucified in the days of Pontius Pilate.
my
speech has exceeded the
Economy
terms) as given above.
a teaching which
many
limits as the
of the grace of Christ
words,
is
believe,
all
the
Mary and
however, that
words (which express) the
have only been delivered to us
(in short
In order, therefore, that
you may not receive
we may
not trouble you with
not perfect and that
by the permission of God, leave
us,
let
them
in
things which will follow
what has been
what has already been spoken

Son and the Holy Spirit now,
Here
said,
to-day, and
and be
here the
off
satisfied
with
us praise the Father, the
let
always, and for ever and ever.
Amen.
ends the sixth chapter.
Chapter
VII.
Let us proceed now to deal with the grace of the Economy of the
humanity of our Lord and Saviour Jesus Christ, and see what our
blessed Fathers have handed down to us about it in the creed.
This
is the third day I am discoursing on this subject to your love, as I am
anxious that you should learn
your memory.
Let
it
little
us, therefore,
concerning things that
fit
by
and keep
little
my
words
in
begin to-day also to speak to you
the sequence of those already said.
Immediately they began the words which deal with the Economy
(of
our Lord) our blessed Fathers
Economy
accomplished, and said
which they added

of the
heaven,
^
showed for whom was all this

IVho for us children of men, to
first
Andfor oicr salvation in order
Economy might be known.
down from
in
this
they added also
Came
order that they might make us understand the
Cor. XV. 44.
Lit. here.
To
that the purpose
Lit. faith like this.
Eph.
i.
13.

was involved
boundless humility that
they were repeating the sentence
was
rich yet for
He
your sakes
in
His coming down
And
mighty greatness.
said
And became
in
He
if
Though He
how He came down
order to show us
a man.
to us, as
and humbled HimHis glory and from His
became poor,"
to our wretchedness from the height of
self
Paul
of the blessed
"
73
they
did not humble Himself here by an
ordinary act of Providence nor by the
the assistance of (Divine)
gift of
He had in the same way as He performed many other

things, but He assumed and put on our nature in which He was,^ and
in which He dwelt so that He might perfect it with sufferings and
power
unite
gift
that
Him.
to
it
His grace which they saw
of
He
Fathers) showed us the
In this they (our blessed
human
in the
race,
and through
was in Him and dwelt in Him,

He endured and bore all according to human
nature so that we might understand that He was not a man in
appearance only, but that He was a real man who suffered all the
which
man
assumed a
from
us,
and they taught us that
human
[passions] according to
And
in
human
nature.
order not to lengthen their speech they omitted
things which
He
gradually performed and which
we may
accuracy from the reading of the Gospel, and they rightly
learn with
made
they included
all
all
that
we
the
told
And was
your love that
Economy
because death came to
it
of Christ in the
Him
by
the habit of the Books to
is
mention of the crucifixion,
crucifixion,
and
He
abolished death
by death and made manifest the new, immortal and immutable

In this
in
use of
crucified in the days
remember
include
the
born of the Virgin Mary

Pilate, and in this way
Pontius
of
We
the Economy in its beginning and its end.
condensed words and said
and was
all
way
our blessed Fathers included also
these words, but were
aware
that especial
all
attention
life.
Economy
the
had to be
paid to the words said of the Passion or of the things that happened
in the Passion, as they transcend all
doubt concerning the
human
intellect.
reality of the Passion
it
no
might enter the mind of
the hearers on account of the sublimity of this
order that they might not think that
In order that
same Passion, and
in
took place in appearance only,
they stressed their words so that they should be believed in the sense
that
He
died in reality and so as to

^
2 Cor.
viii.
9.
'
show
translate "
that
He
human death and
was "
literally.
all
WOODBROOKE
74
STUDIES
passions were abolished by the resurrection of Jesus Christ.

if
Indeed,
Christ endured death by crucifixion in order to make manifest His
death to
and with His death His
all
was
abolished,
first
on the
is
it
resurrection also
by which death
with justice that our blessed Fathers warned us
subject of
His death and then taught us concerning His
resurrection.
This
the days of
Pontius Pilate, they added
to teach us that
but that
He
body was
And ivas crucified in

And was buried, in order
the reason why, after having said,
is
He did not die only in appearance and in an unreal way

His death His
actually died a natural death so that after
also buried according to the
law
of
human
nature.
In this
when
speaking
they followed also the teaching of the blessed Paul, who,

to
the Corinthians of the resurrection of the dead because of which
made mention
he
of the resurrection of Christ our
Lord
might confirm the general resurrection from the resurrection

first
so that he
of Christ
taught about His death in saying that Christ died a real death,
His death once established the words concerning

His resurrection will be readily accepted. He said
since
the preaching
of
in effect
delivered unto you
first
of all that
which
"
also received that Christ
died for our sins according to the Scriptures, and that He was buried."
He did not make use of the additional sentence " and was buried " to
^
show that He truly died

human nature and that He duly endured
no purpose, but he made use

according to the law
of
of
to
it
death according to a mortal nature.

In this
same way,
after our blessed Fathers
had
said,
A nd was
crucified in the days of Pontius Pilate, in order to show that He

had died they added the sentence
And was buried, so as to
:
demonstrate, according to the preaching of the Apostle, that
He
had
truly died.
Further, as the blessed Paul, after having said that He was buried
He had truly died, added : " He rose again the third day
and that
according to the Scriptures "
""
and
it
was
in
this
way
that
he was
able to teach concerning the resurrection of Christ after His death
and to
also
fix
the true belief in His death in the souls of the hearers
our blessed Fathers,
And
after having said.
And was
rose the third day according to the Scriptures.
Cor. XV. 3-4.
so
buried, added
''Ibid., 4.
They made

an accurate use of the words of the Scriptures
The
the resurrection.
belief in
is
danger
plies the
who
and the
not believe
im-
it
away from all benefits, but on

same resurrection bestows confidence, and puts
Economy
all the Economy
wrought by Him,
the wonderful things accomplished in the
Indeed
Christ.
Christ
is
all
who do
death and of falling
believe this
the seal on
it
of
in delivering to us the
question involved in the resurrection
not an unimportant one because to those
those
75
resurrection
this
the end of
is
principal object of all the reforms
through
of
as
death was abolished, corruption destroyed,
that
it
of
passions extinguished, mutability removed, the inordinate emotions of
consumed, the power
sin
An
Satan overthrown, the urge of demons
of
brought to nought and the
immortal and immutable
entered to fight against
This
is
not, then
is
preaching
that the
the reason
is
us.
why
vain and your faith
dead should
rise
He
and obvious
if
If
dead
the
of the
If
that resurrection
rise
Christ be not raised then our
also vain."
If
it
not possible
is
rise,
same nature and received death
we
is
believe that Christ rose
a true
would not have happened, even

happened to Him it is clear and evident that
fact,
impossible
We
"
evident that Christ also did not
it is
was
is
according to the law of nature.

clear
by which all the above evils

was through them that the demons
it
not Christ raised, and
because in His body
out.
reigns
life
and destroyed, and
are abolished
from the law wiped
affliction resulting
to
it
is
is
which
is
but since
it
as that
Him,
it
possible.
ought not, therefore, to deny resurrection as an impossible
thing, but
it is
once and had
imperative for us to believe in

its
because
it,
beginning in Christ our Lord.
it
did
He who
happen
denies the
general resurrection denies also the resurrection of Christ, because in
His flesh He was part of human nature, and he who denies this
shows that " our preaching is vain and your faith is also vain."
Because resurrection
in the flesh
for all
since
good things
is
the principal benefit of
by
it all
evil
of evil things
It
is
things vanish
He who denies
preaching and your faith vain.

is still
If
standing and
indeed plain that
this
death
we do
same
is
the
Economy
and an entry
resurrection
of Christ
is
effected
makes our
not abolished the dominion
not look yet for good things.
the resurrection did not take place death
if
'
all
Cor. XV. 14, 16-17.
WOODBROOKE
76
would
be holding dominion, from which
still
overthrown, and because of
ascendant and
(Paul) said
"
all
same death
this
In this he
and death
in
your
as
coming
sins
It is
to
you through the
of
Book,
know where
after saying that
also in
which
locality
in the case of Christ
resurrection,
we become
immortal
known
He
and you
also are
still
we announced
is
mentioned the principal benefit
first
:
And
sin,
is
accordance with the words of
And rose fi'om
the dead, and
ascended into heaven.
He
that
after
His
rose from the
As
resurrection.
God made Adam,
He
if
resurrection.
of Christ in saying
necessary that after having
because he
us,
good things which
justice, therefore, that in
then added the sentence
the
vain and you are yet in your
holds sway together with
Economy
should also
is
is
also be in
resurrection does not take place faith
the Apostle our blessed Fathers

of the
would
sin
after the resurrection
and have no hope
with
could not have been
shows that death was abolished through
and sin through death, as

and immutable, and if the
vain
it
would be surrounding
evil things
the dead rise not, then
If
Christ be not raised then your faith
sms."
STUDIES
was
we
the Sacred
added how, from what, and
placed him to lead his earthly
our Lord
It
dead
who was assumed
life,
so also
from us and was
according to our nature, because after (our blessed Fathers) said that
He
rose from the dead they rightly added that
heaven so
we
that
should learn that
nature and ascended into heaven, as

high above
AH
all.
it
He
He moved
ascended into
into an immortal
was necessary for Him to be

His resurrection
the evangelists narrated to us
from the dead and with
it
they ended their respective Gospels, because
knew that it was sufficient for us to learn that He rose from the
dead, moved to an immortal and immutable life and gave us the hope
of participating with Him in the future good things.
The blessed
Luke, however, who is also the writer of a Gospel, added that He
ascended into heaven ^ so that we should know where He is after
His resurrection. It is also known that he taught us this at the beginning of his teaching when he wrote the Acts of the Apostles,"
they
where he
fitted
added the
rest of the facts,
one
after another, as
it
the sequence of the narration.
As
^
further
it
is
not only in His resurrection
Cor. XV.
7.
Luke
xxiv. 51.
that Christ
=
became our
Acts
i.
9- 0.
1

but also in His ascension into heaven
firstfruits
He made
us partakers of His grace
instructed in both of them, because
we
Lord Himself
where we
Christ shall rise
should be
rise
from
will be with Christ
descend from heaven with a shout and with the
shall
Archangel and with the trump
voice of the
which
said also that " our
same way the blessed Paul
In this
we
do not expect only to
the dead but also to ascend into heaven,
our Lord.
in both of
right that
is
it
77
then
first,
we which
God, and the dead
of
and remain
are alive
in
be
shall
caught up together with them in the clouds to meet our Lord in the
air,
and
he said
we
so shall
also
ever be with our Lord."
" For our conversation
look for the Saviour our
body
that
it
may
that
we
come and change us
may
Lord Jesus Christ who
ever be with
in order to
at the resurrection from the
His body and take us up
Him.
And
change our
shall
again he said
our earthly house were dissolved,
teach us that at the resurrection
And
little
us
we
to
"
dead and make
heaven
further
we
will
on he
we are absent from our Lord,

we are confident and willing
so
that
For we know
if
we
this
God and
have a building of
house not made with hands, eternal in the heavens,"
in heaven.
vile
show
heaven from whence Christ our Lord
be transferred to
us like the form of
we
heaven from whence
in
resemble His glorious body,"
will
shall
is
In another passage
'
in
an
order to
become immortal and dwell
said
" While
we walk by
we
are in the
and not by
sight
to be absent from the body and
to be present with Christ," " and showed that as long as we are in
this mortal body we are as it were absent and remote from our Lord,
as we are not actually enjoying yet the future good things since we
body,
have only received them by

have great confidence
in
faith,
cast
it
men who
is
'
are looking with
will divest ourselves of this mortal
from the dead, and then
for a
long time and
for the
absent and expecting to be present with
This
and we
possessing them,"
we
when we
away from us and become immortal and immutable
at the resurrection
like
faith
but in spite of their being so
great eagerness to the time
body and
for
the reason
why
he said
Cor. XV. 23.
"
sphlLiii. 20-21.
'
/ii'd, 6-8,
''
Lit.
where "with
those future things.
the
we
will
be with our Lord
duration of this world were
Him.
" Jerusalem which

Thess.
'2 Cor.
V.
Lord"
for
iv.
is
16-17.
I.
" with Christ."
above
is
WOODBROOKE
78
which
free,
is
STUDIES
is the mother of us all." ^

" the abode which is in heaven
above
He
" Jerusalem which
called
and
in
which we, reborn
when we
shall
and happiness, and when nothing
will
the resurrection, shall become immortal and immutable,

truly enjoy perfect freedom
at
constrain us and no pain will affect us, but
we
be in ineffable
will
pleasures and in a happiness that will have no end
and we are ex-
pecting to enjoy these pleasures in which Christ our Lord became our
firstfruits,^ (Christ)
whom God
the close union that
and gave
glory
It
with
is
He
not only
that
we
He
Word put on, and who

Him became worthy of
the
had with
hope
to us also the
of
dead but ascended
rose from the
too should preach that which
who, after having said.

ascended into heavett.
And sat
He
this
Book taught
us that
heaven, so
also into
implied by our blessed Fathers
is
third day,
rose the
And
all
communion with Him.
the Sacred
through
added
And
they further added to their words
hand of God, in order to show first the great

man who was assumed, from His union with
God the Word who had put Him on, and secondly in order that we
might understand the nature of the good things in which we shall dwell
at the right
honour that came
if
we have
Paul had
and
He
truly
said,
You
were dead
in
Indeed, after the blessed
your trespasses and your

^
he added
hath raised you up and made you
"
Jesus Christ
we
communion with Him.
quickened you with Christ,"
And He
that
"
to the
shall
show
have with Him.
^
in order to
sit
"
Ye
sins
are saved.*
together in heaven in
us the sublimity of the
communion
After our Fathers wrote down this they added with justice And
shall come again to judge the living and the dead, in order to
:
He
inform us concernmg His second coming
communion with Him while
in
truly looking for
which
we
shall receive
Him coming from
heaven
His
to fashion us, according to the saying of the Apostle, Hke unto
They added after His coming the sentence To

judge the dead and the living, so that with the mention of the good
glorious body."
things
done
to us they should also implant fear into us
ready for the
gift of
the glory of
all
this
and make us
They
Elconomy.
said,
the dead and the living," not that the dead shall be judged
kind of judgment can there be to the dead

>
Gal.
Ibid., 5.
Iv.
26.
''
Cor. XY. 23.
''Ibid.,1.
who do
not feel
^
Eph.
Phil.
" of
what
but
?
ii.
iii.
21.

that at the time of
that
He
His coming
will raise all of us
men who had
the children of
is all
and
died,
born
79
Adam,
of
them
will transform
into an immortal nature.
Those men who

while
still
He
alive
make immortal.
will
be overtaken by the general resurrection
will
only transform, and from being mortal He

is the reason why they said, " the living
will
This
Those who
and the dead."
" the living," and those
will be alive at that time they called
who had
called " the dead," in order to
have been judged they
The
We
they
men
way
blessed Paul said also in
not
shall
all
sleep,
all
but
we
and
we
shall
rise
in the twinkling of
" of those
he himself was
incorruptible
for the
last
alive
will
be re-
He
an eye.
who
alive,
shall
By
these
living shall
be accomplished
said the sentence, " we shall be
when he wrote
personified the living.

this to the
shall not
shall
words he
be changed
acts will
then be alive because
and thus he
and remain
Lord Himself
Both
moment
trump, the dead shall be
and immortal, and the
wrote something similar to
which are
them
be changed, in a
be changed."
be changed into an immortal nature.
He
of
of us shall not die but that all of us shall
the dead shall
changed
some
Epistle to the Corinthians
the
shall all
an eye, at the
in the twinkling of
shows that
that
others punished.
raised incorruptible,
it
all
a judgment commensurate with
shall receive
the nature of their actions in a
warded and some
and
us that
be judged and none shall escape scrutiny, and that when they
shall
"
away
the children of
already died and passed
show
Thessalonians
"
We
prevent them which are asleep,
descend from heaven with a shout and
with the voice of the archangel and with the trump of God, and the
dead
in Christ shall rise
first,
and then we which are
alive
and remain
shall be caught up together with them in the clouds to meet the Lord
in the air
all
and
so shall
these things will
eye and that those
when
we
ever be with our Lord."
happen with
who
and the former
are alive will not prevent those
will
says that
the swiftness of the twinkling of an
these go out to meet our Lord,
will rise
He
"
who
are dead
and he shows that the
latter
be changed, and both will be caught up
together to meet our Lord.
Our
blessed Fathers said these things to
warn
us, to inspire us
with fear and to induce us to prepare for the future account (that
'
Cor. XV. 51-52.
"
1
Thess.
iv.
15-17.
we
WOODBROOKE
80
STUDIES
They rightly ascribed the sentence To

shall give of ourselves).
judge the living and the dead to the prosopon of the man v^ho was
:
assumed on our behalf so that they should show us the honour that
came to the temple ^ of God the Word, that is to say to the man who
was assumed for our salvation, and so that they should implant fear into
when
us
which
teaching us by their words concernmg the future judgment,
will
be
would be
It
all
the harder for us
if
we
have a bad and inordinate
will.
man who was assumed

honour who will judge
against our duty to minimise that
on our behalf
who
possesses such a great
and the dead because He was freed from all sin and was,
on account of the honour that came to Him, in a position to be immune from death as He said "I have power to lay my life down,
and I have power to take it up again," ^ in order to show that He
was the Lord and had power to die and not to die who received the
death that came His way, and in the confidence that He had (with
God) was able to conquer it who granted immunity from death to
who was from us and from our human nature
all the human race
and was immune from death because of the greatness of His excellence
and was always without stain by the power of the Holy Spirit, but
nevertheless received upon Himself death and passion
an ignominithe living
ous death by crucifixion
the future pleasures,
would indeed,
(it
so that
who endured
minimise that man)
He
all
should grant us to delight in

I
say,
be against our duty to
these things for us and not to
His love and not follow His commandments and

value His love and affection more highly than anything else.
remain
steadfast in
We
ought
to
through
show
Him
Examine
forth such feelings because of the ineffable benefits that
will accrue to us.
the strength of their statement from the fact that in
speaking of His humanity. His Passion and His resurrection they

affirmed that the very same prosopon to whom all this happened shall
sit
in judgment.
that a mere
In order, however, that
man
will
word Again, so
sign to the Godhead
the
whom He
it
received
would have been
be the judge of
led to believe
the creation they
all
added
that they should refer (the act of judging) as

of the
all
Only Begotten who was
that honour.
sufficient to
'John
no one might be
ii.
21.
say
If
in
Him and
by a
from
they did not wish to imply
lie shall come

2
John
X.
this
to judge the living
18.

and the
dead, but with the addition of again they referred to His
He who
Godhead.
been assumed from
He
whom
of
81
it
come openly
shall
and
us,
may
He who
it is
rightly be said
is
man who
in truth the
has
come from heaven, and

He moves from place to
shall
that
" This
same Jesus which is taken up from

you into heaven shall so come in like manner as ye have seen Him
This was to demonstrate to them that it would
go into heaven.
be the very man who was seen by them, and was with them, and
was now being separated from them, who would be commg and be
place, as
written
is
it
"
seen by
He who
heaven, not that
and
To
men.
all
not
it is
it
on our
assumed
the
is
it
word again
Godhead
the
moved from place
Providence
its
man
this
came but
for us
which
it
that
condescension
its
in the
"
Indeed,
came down from
to place, but by
manifested
The word again
behalf.
not flltmg.
is
man who was

the next
will refer in
Godhead) assumed on our behalf. The

man who was assumed on our behalf went now first into heaven and
will come again first from heaven, but because they (our blessed
Fathers) were referring in their words to the Divine nature they
counted His coming twice, first when He came down through that
man, and secondly when He will come again through the same man
man whom
world to the
who
(the
has been assumed, because of the ineffable union that that
man
had with God.

This
for
the reason
is
the blessed Paul, after saying,
the glorious appearing of
Saviour
Jesus Christ."
Divine nature, which

all
why
men, and because
eyes,
it
make
will
And
onlookers.
its
is
He
refers
appearance,
it
will
It
make
is
this
'
Acts.
i.
We
look
"and
the
for the
come and appear
to
Divine nature cannot be seen with material
appearance to
men according to the power of the

way in which we expect the Divine
"
and our Saviour Jesus Christ,"

corporeal man and shows clearly that it is in
it is in
He
the
man that the Divine nature will make its

man by whom it had formerly saved us that
this
appearance
order to grant these ineffable benefits.
in
justice, therefore,
in order to
show
"
vision of that
its
with
word again
God," added
shows that we are looking
he showed us the
here to that
great
higher than everything, to
nature to appear by adding
coming and the
the
"

us the Divine nature from
Lit. did.
''
Tit.
ii.
added the
which the
13.
WOODBROOKE
82
honour
great
(Divine nature) that

of the Apostle
man
who
was given
of judging
Jesus.'
who
It is
to that visible (man).
will judge all the
that
said
world according
judge
will
it
STUDIES
who
that
the earth through the
all
it
is
God
man who was assumed on
dead
rose again from the
is
to the sentence
Paul shows us that
clear that the blessed
will judge all the earth through that
our behalf and
It
for the confirmation of
our faith.
Let what has been spoken

let
God
us praise
Holy
suffice for
the Father, and the
now, always and
Spirit,
Here
and
VIII.
spoke gradually and
love of the doctrine concerning Christ,

of our blessed Fathers.
It
spoken to you with so much
He
is
nature, that
and
God
not
God
to say
is
man who was
care.
now to remember the things

They gave us a two-fold teaching
man alone,
God and man God
alone nor
Him
your
behoves you
assumed.
that took upon
to
sufficiently
according to the teaching
concerning Christ our Lord according to the meaning

that
the
ever.
ends the seventh chapter.
we
the last days
Only Begotten Son and
for ever
Chapter
In
the teaching of to-day, and
It is
the one
but
the
He
of the
Word who
who was
the form of a servant,^ and
Books,
both by
truly
is
assumed,
the form of
it
is
not the
it the form of God.

The one who
God by nature, who assumed the form of a
servant, while the one who is in the form of a servant is the one who
is man by nature and who was assumed for our salvation.
The one who assumed is not the same as the one who was
assumed nor is the one who was assumed the same as the one who
assumed, but the one who assumed is God while the one who was
assumed is a man. The one who assumed is by nature that which
God the Father is by nature, as He is God with God, and He is
that which the one wath whom He was, is, while the one who was
form of a servant that took upon

is
in the
form
of
God
is
by nature that which David and Abraham, whose son and

from whose seed He is, are by nature. This is the reason why He
Son of David because of His nature,
is both Lord and Son of David
and Lord because of the honour that came to Him. And He is high
above David His father because of the nature that assumed Him.
assumed
is
'
2 Tim.
iv.
Phil.
ii.
6-7.

This
"
David,"
why when
the reason
is
Whose
son was the Christ
He
were asked
our Lord asked the Pharisees

" and they answered
" The son of
did not disapprove of the answer given.
evangehst Matthew,
whose account
in
"
The
David, the son of Abraham."
taught
at
this
it
indeed he
He
would not have
who
much
took so
that our
trouble to
would
write faithfully his Gospel according to the orders of Christ
down
not have dared to put
mental
indeed
evident
that
effect
Christ.
It
is
son of David, in the sense that
reason
being that
Christ to
come
were
harmony with
in
was
it
our
detri-
Lord did not
was
that Christ
the
not well and rightly said, the
Pharisees and the Jews were expecting
the
all
was
in writing a statement that
disapprove of that which was said to the
to
same
also at the begin-
had he known
the beginning of his Gospel

of
the
beginning of the Gospel of Jesus Christ
the son of
Lord did not approve
It is
the fact that the Pharisees
is
by our Lord, who wrote
question
this
ning of his Gospel
83
man from
as a simple
the
words
the seed of David.

of
In this they
the prophets, and
were not
aware that the one who assumed the other who is from the seed of
David, was the Only Begotten of God, who dwelt in Him and
through
Him
Him
performed
to Himself
Economy
the
all
Him
and made
of
higher than
our salvation, and united

the creation.
all
It is because the Pharisees were not aware of all this that our
Lord asked them " Whose son was the Christ ? " and after they
answered what they knew to the effect that He was the son of David,
:
He
said to
saying
till
'
:
them
How
"
The Lord
then doth David in
my
said unto
make Thine enemies Thy
Lord,
how
He
is
his
son
"
Lord,
footstool
'^
Sit
In these
Thou on my
If
'
spirit call
words
He
that time they transcended the intelligence of the
were not aware
so that even the blessed Disciples
before the crucifixion.
my
Father also."
"
And
If
known me ye
ye had
again
"
Have
of
Lord,
right
David then
call
hand
Him
gave them, by
a hint only and not openly, the doctrine concerning the
At
Him
Godhead.
Jews so much
their meaning
should have
known
been so long time with
you, and yet hast thou not known me, Philip ? " '
And again
" These things have I spoken unto you in proverbs, but the time
:
Cometh when
shall
Matt.
xxii.
42.
'Matt.
xxii.
43-45.
no more speak unto you in proverbs, but

^
Matt.
'John
viii.
i.
19.
(not literal quotation).
'John
xiv. 9.
shall
WOODBROOKE
84
shew you
plainly of the Father."
asked nothing in
my
name."
to say unto you, but
Spirit of truth
One
is
strate that the
again
again
ye cannot bear them
come,
finds in the
And
'
And
"
STUDIES
He
Book
will guide
" Hitherto have ye
"I have yet many
now
you into
things
howbeit when the
all truth."
Gospel many passages which demon-
of the
Apostles were not aware of the Divinity of the Only
God the
God, whom we
Begotten before the Crucifixion, nor were they aware that
Word
was the Son
and a true Son
of the Father
of
He
understand to be consubstantial with His Father.
was not
that
it
yet time to promulgate openly this doctrine of His Godhead,
but in His question
He
only gave a hint that they would not possess a
complete knowledge about Christ

only a
knew
man and
He was
as long as they believed that
did not understand the Divine nature which was
in
Him and because of which the one who was from the seed of David
became worthy of the honour of being Lord. David, from whose
seed He was by nature, would not have called him His Lord if he
did not believe that the one who was of the same nature as himself
was something higher and better than the nature of men, and one who
by His union with the Lord was elevated to such a great honour that
He was believed to be Lord. He is, therefore, of the same nature
as David because He is of his seed, but we understand Him to be
also Lord because of the union that He had with the Divine nature
which is the cause and the Lord of all.
We ought, therefore, to know the natures of both, the one who
assumed and the one who was assumed, and reahse that the former
is God and the latter is the form of a servant, and that it is God who
dwells and man is His temple which He built and constituted as His
This
dweUing.
and
in three
and
said
is
days
" For
the reason
will raise
He
spake
it
why He
up,"
of the
said
" Destroy this temple
which the evangelist interpreted
temple of His body."
He
called
the man who was assumed His temple while showing that He Himself
was dweUing in that temple, and through His dwelling He clearly
showed us His power when He delivered it (His dwelling) to the
destruction of death, according to His desire, and then raised
greatness of His might
according to
its
and so
that
it
might die
He
allowed
nature while He, as Lord, impeded
ijohnxvi. 25.
*John
-^
ii.
19.
//'/</.,
it
it
it
by the
to suffer
from seeing
Vfe/., 12-13.
24.
//'/./.,
21.

corruption
and from being delivered
He
to die because
wished
and
it,
He
to dissolution.
after
He
death.
its
85
allowed
raised
up
it
it
ac-
cording to His will.
He
would not have
"Destroy
said,
this
He
temple" had
not
He
known that He had the power (to say so), and since He is Lord
implied two things in the sentence " Destroy this temple"
although
:
in
it is
nature to be destroyed yet
its
should happen or not.

its
and
nature,
if
its
because
it
it
means)
will raise
when
that
it
up
nature as
its
and immutable
in this
much
higher state than that in which

it
artifice
have done
is
be destroyed
by
it
you should
it
that
will raise
thing higher than
that
it,
however,
three days
In these
it
will
I
it
had
not
happen) to
it
is
feel
words
in three
will not
it
days
I
vnll
will build
be then mortal and
way
it is
that
indissoluble, im-
will
at present
may do
fulfil
raise
it
up
by nature
to a
will
something higher to
your wish
make
up from the dead and make
it
You
now.
be good to
will raise
and
use of
to
would not have died
it
this (to
has been destroyed
will
it
if I
:
it "
into
some-
then realise that you would
not even have been in a position to destroy
and
to
do what you wish so that after you

my power which is higher than all, as it
you
will allow
it
order that
in
Destroy, therefore, this temple
your
allowing
now, but immortal,
is
it
it is
first
allow
it.
happen
will
inherent in
is
the resurrection from the dead in a
at
and better than the
destroyable in
from
it
impossible that
it is
(It
up again and
state higher
to
am
to
this
prepared to do another thing

the meaning of the sentence "
is
up "
passible,
it
that this
undestroyable, but
is
am
What
raise
My nature
would not have allowed
intended to do a higher thing to

it
power
(temple) to be destroyed because such a thing
this
nature
My
in
have the power to impede
it 1
myself should be destroyed, as
allow
it
be destroyed according to
to
it
" Destroy this temple," because
being destroyed.
I
do not wish
have
will allow
it
if
had not willed
had not permitted
it
since
it,
will
" destroy, therefore, this temple and
up."
it
He showed
sufficiently the difference
between
Him
and the one who was destroyable, because the latter was the temple
and the former its dweller
the latter His dwelling as a temple, and
;
the former
its
dweller as a
'Cf. Ps.
God
xvi. 10.
not a temple for a short time only

2
Or: do
to
it.
WOODBROOKE
86
and not one
God
which
in
not, but a temple from
an ineffable union with
Word
the
which
sometimes dwelt and sometimes
will never
it
who
the one
STUDIES
is
be separated, as
dwelling in
it
possesses
He made Him
and He re-
it.
perfect through His sufferings, as the blessed Paul said,^
He was in need of
him from passion, the One who changed
Him impassible and crowned Him with sufferings.
dwelt in Him, and He is by nature impassible, and
ceived these sufferings according to His nature while

the
One who
As
to
was to
His nature and made
He
Himself
has the
power
sible.
In this
to
His
make Him impassible
way He perfected
and immutable
as
deliver
in
also although (by nature) pas-
through
temple, that
is
to say the
and made immortal
sufferings
everything the form of a servant
which was assumed
man who was assumed
for our
He
not put
salvation.
The
blessed Paul said
in subjection the world to
whom
about
the
Book
little
lower than the
honour, and didst
set
" For unto the angels hath
come whereof we
speak, but unto the one
What is man that Thou art mindful

Thou visitest him ? Thou madest him
angels, Thou crownedst him with glory and
him over the works of Thy hands and Thou
'
testifies,
man
of him, or the son of
that
"
hast put
things in subjection under his
all
shown that
He
he explained
did not take on
to us
who was made

death crowned
man
Jesus,
who was
little
this
Him
feet.'
vfith glory
After having
the nature of angels but of man,*
man and
said
and honour
"
in
"
We
see Jesus Christ
for the suffering of
His
order to show that
this
lower than the angels
who was assumed
"
for our salvation,
became a
little
lower
He tasted death, and that honour and glory are

head because He rose from the dead and through
than the angels because
His
His union with God became higher than
also placed on
all
creation.
in order to teach us why He suffered and became " a little

"
" Apart from God He tasted death for every man."
lower he said
And
''
iHeb.
Heb.
10.
ii.
''Phii.
ii.
7.
' /h'd,
*/6zd.,\6.
9.
" Ibid.
The Pauline sentence oVw? yapirv eoO h-nep iravTo^ yevar)-ra.i davdrou is rendered in the English Bible as follows: "That He by
the grace of God should taste death for every man."
In this translation Jesus
tastes death by the grace of God.
In the West Syrian or Monophysite
Versions of the Bible we generally read " Because He, God, by His grace
^'
ii.
5-8.
tasted
death
for
every man."
In this translation
it
is
L)i.a:y9
God who
^^^^
ojl-O
tastes death.
1^
joCS^ ^-..ôoij
Against such an idea the

He
he shows that Divine nature willed that
In this
for the benefit of every
should taste death
man, and also that the Godhead was separated
from the one who was suffering
Him
87
because
of death,
in the trial
it
was
Godhead) were
not cautiously remote from Him,^ but also near enough to do the
needful and necessary things for the nature that was assumed by it.
It was necessary for the one through whom and for whom everything
impossible for
was (done)
many
whom
he
with the
tried
death
of
"
brought to His
Maker who
the cause of everything,
is
tion through sufferings
incorruptible,
and made him
and immutable
He
i.e.
of the Hfe of the
"
He
glory.
He
death but
of
trial
was near
him the things that were congruous
doing to
(the
if
with sufferings the source
to perfect
children
was not
to taste the trial
to
Himself
"
him
His nature
to
"
and
as the
brought him to perfec-
for ever
immortal, impassible,
for the salvation of the multitudes
who
communion with him.

In this way the Sacred Books teach us the difference between the
two natures, and so it is indispensable for us to ascertain who is the
one who assumed and the one who was assumed. The one who
assumed is the Divine nature that does everything for us, and the
would be
receiving
''
other
human
One who is
the
is
by the
ineffable union
why on
nature which
was assumed on
which
will
and
is
the
it
united to
This
never be separated.
account of our association with
behalf of
is
which
gift
The
pecting to receive will also remain truly with us.
all
of us
it *
in
an
the reason
we
are ex-
Sacred Books
when they impart to us the knowwhen they affirm that what is due to
also teach us this union, not only
ledge of each nature but also
one
is
also
due
to
the other, so that
we
should understand the
wonderfulness and the sublimity of the union that took place (between
East Syrian or Diophysite versions
God He (Jesus) tasted death."

The sentence played a great
fourth,
fifth
and
" Apart from

removed from God.
Bible read as above
The Vulgate
For a
full
reads
discussion of
"
Ut
this
different readings of the ancient Greek MSS. concerning

International Critical Coinvientary (Hebrews), pp. 25-28.
This passage
is quoted in the Acts

See the " Prefatory Note."
^Lit. "the head" designating Christ.
'
part in the Christological controveries of the
sixth centuries.
omnibus gustaret mortem."
of the
In this rendering death is
of the Fifth
gratia Dei pro

passage and the
it
see Moffatt in
Council {Ma?isi,
ix.,
7).
man
^ I.e.
the
"
Christ.
I.e.
Jesus.
^ i.e.
or
did.
God's
''I.e.
glory.
'^
I.e.
human
God.
nature of Christ.
WOODBROOKE
88
As
them).
such
the statement
is
who
Christ (came),
It
God over all."
who is by nature God
God
is
is
the Jews in the flesh
by nature
Of whom
"
STUDIES
over
all is also
is
as concerning the flesh
nor the one
all,
by nature from
whom
and
"who
in saying,
is
nature of His divinity
"of
saying,
As
whom
God
of
who
saying, " of
In
he alluded to His humanity,
over all" he taught us concerning the
and he referred
is
the Jews, but in his
sentence the Apostle showed us the two natures.

"
is Christ concerning the flesh
who
not the one
over
one only by
his teaching to
Christ concerning the
who
flesh,
God
is
such also are the words uttered by our Lord
over all."
the Gospel
in
Son of man ascend up where He was before."^

the
Son of man who was a man by His nature
Lo, it is known that
was not in heaven before, but ascended up because of the Divine
When He
nature which was in Him, and which was in heaven.
said also of His body that it can give immortal life to those who eat
it,^ because the words that He uttered were not believed
by the
hearers, He endeavoured to convince them from the fact that although
His words were incredible at the present time they will be credible
"
ye
If
shall see the
as
later,
He
if
were saying
to
them
When
come immortal and have ascended up

you
me and
me
"*
heaven
in
me
to
man ascend up where He was
Son
of
we
said
He
up where
was bound
the
to say
One who
is
If
ye
Him
in
is
because of your
words
before
you
If
As
such also
of
is
Me
to
man which
'
Rom.
"
Between
is
ix. 5.
^Johnlii.
in
He
heaven."
^
John
vi.
13.
that
62.
the two natures, the
this
one
in
shall see
were not as
of
man ascend
in
Me
and you will
will
happen to
also.
He
'
ye
If
will understand the
dwelling
the meaning of the sentence
ascended up to heaven, but

of
you
as of
''
Son
be astonished at the wonderfulness of the things that
Me, and because
have be-
grant you also com-
shall see the
was,
greatness of the Divine nature which
will grant immortality to this
Him up to heaven and will

He (Christ) uttered these
order to demonstrate the close union that took place

the
that
will believe that
Divine nature which dwells
in those things, as the
which was before
and will take

munion with Him.
one
you see
heaven you
happen
will partake of the things that will
association with
in
to
"
And no man
hath
came down from heaven, the Son

did not say that no
'/did, 51.
human and
the Divine.
man hath
'I.e. Christ.
THEODORE ON THE NiCENE CREED

ascended up to heaven, and
nature which dwells in
Me
ascended up because
and which
is
now
even
89
the Divine
of
He
heaven, but
in
"
no man hath ascended up to

heaven but He that came down from heaven, the Son of man which
in heaven."
is
He did not wish to say separately that no man
His words
referred
ascended up
to
one
jointly to
method
of speaking
the wonderful things
Any
human
nature,
done
it
nature) with that

;
shows
it
and
and
glory,
man
it
to
all
'
who was
in this
it
Him
is
it
make
done
that the
(of the
He
became worthy
Divine
done
of all this
same things
to
honour
will in the future
man would not have been the possessor
He
if
the future
had no union with God, nor would we be

good things if the Divine nature that put on
Him
all
those good
their delight to us.
of all this let us learn the distinction

let
between the natures

us hold steadfast to
one who assumed was
God and
who was assumed was the form

God assumed (man) for the benefit
while the one
of a servant,
of our
that
(man) was assumed
He
so that
bestow on us the communion
of
His
Only Begotten Son,
the
man
ful
to the
doctrine and understand the difference between these natures
this
that
it
visible.
credible the things
union from the Holy Scripture and
their
that
through the wonderful Divine nature
that
assures us that these
and extended
Because
and
way
in
shows the union
the form of a sei-vant had not wished to grant to

things
did not approve of
to speak of the things
order to
Indeed that
us.
of such great benefits
hoping for
in
also that
which was united

be done to
Him
rightly refers them to the Divine nature because they
are high above our nature
Him
one
to the
dwelling in
order to demonstrate and confirm
this in
Book wishes
time the
He
heaven.
in
and uttered His sentence
one individual, and
refers to
man who was
heaven but the Son of
and who came down and was

this
human
which
race,
is
and
should remain in virtues and
We should
grace.
also
of that inseparable union through which that form of
be mind-
man
can
never and under no circumstances be separated from the Divine nature
which put
it
on.
The
distinction
between the natures does not annul
the close union nor does the close union destroy the distinction be-
tween the natures, but the natures remain

while separated, and the union remains
'
I.e.
one person, individual.
in their respective existence
intact,
"
because the one
I.e.
man
Jesus.
who
WOODBROOKE
90
was assumed
STUDIES
united in honour and glory with the one
is
who assumed
one who assumed Him.
according to the will of the
From
say
the fact that we say two natures we are not constrained to

this would be extreme foUy.^
two Lords nor two sons
All
;
things that in one respect are two and in another respect one, their
union through which they are one does not annul the distinction be-
tween the natures, and the
So
them from being one.

one "
word "one"
the
who
Father,"
distinction
are two.
fact that the
In another passage
husband and wife

Indeed they
from being two.
"
does not annul
that " they are no
band and wife
between the natures impedes
in the sentence
my
and
He
will
one
flesh
flesh."
(in the
The
'
does not impede them
remain two because they are two,
but they are one because they are also one and not two.
way here
my
and
said about the hus-
more twain but one
are
Father are
the fact of "I
In this
same
Incarnation) they are two by nature and one by
two by nature, because there is a great difference between the

and one by union because the adoration offered to the one
who has been assumed is not differentiated from that to the one who
union
natures,
assumed Him,
for the
as the former
one who dwells
All things
in
it
is
the temple from which
not possible
to depart.
two take the
said of
it is
qualification of
two when one
of
them is not differentiated by the object through which it receives the

as such is the sentence of the Scripture in which
number two
mention is made of four beasts a lion, a bear, a leopard and another
more dreadful.* The Book said " four" because each one of them is
;
a beast in
of
its
two men
As
nature.
true,"
is
such also
is
Here ^
be
"
The
testimony
because each one of them is by nature that

" No man can serve
Likewise in the sentence
^
which the other is.

"
two masters " because any man who
care as he serves
the sentence
God
serves
mammon
with the same
has both as masters.
them was Son and Lord by nature it would

two Sons and two Lords, according to the
the persons,^ but one ^ being Son and Lord by nature and
also
if
each
of
possible for us to say
number
'
of
This sentence
is
quoted by Facundus and Marius Mercator.
See
" Prefatory Note."

''
John
John
X. 30.
viii.
"
7.
'Text: ).3o?^
Matt. xix. 6.
Matt. vi. 24.
TTpoawTTov.
Dan.
"
I.e. in
''
vii.
4 sqq.
the case of Christ.
Lit. this.
the

the other
being neither
Begotten
God
Word, and
the
we understand
who possesses
and
we
nature,
beheve that the
received these (attributes) through His close union with the
latter
one
Son nor Lord by
91
that the
we hold
one who is
so
He
dwells and in
and inseparably remain on account

has with
Him and
truly
is
one Son only
Son and Lord
is
by nature, and we add
these (attributes)
thought the temple in which
that there
which
He
will
of the inseparable union
because of which
we
He
believe that
Only
;
the
in our
always
which
He
both Son
is
and Lord.
any other passage in which the Book calls the one who was
assumed " Son," it will be seen that He is called Son because of the
In
close union that
He
When
had with the one who assumed Him.
says: "Concerning His Son
who was made
of the seed of
according to the flesh,"
evident that
calls
who was made
is
it
David
of the seed of
it
in the flesh
it
David
here Son the one
and not God
the
Word but the form of the servant which was assumed. Indeed it is
God who became flesh nor was it God who was made of the seed
of David but the man who was assumed for us, and it is Him that
the blessed Paul clearly called Son."*
We understand Him to be Son
and we call Him so not for Himself but because of the union that
not
He
had with the
His
disciples
them
the
in
true Son.*
when
name
He
said
It is in this
:
"
Go ye
of the Father,
sense that our
and teach
Lord taught
all nations,
and of the Son, and
baptising
of the
Holy
Ghost.""
This teaching
nature,
we
we uphold
way
as
we
call
and the Holy Ghost Divine nature from
call
the
Son the Divine nature
case of the Father

the
in this
and
Godhead we add
of the
of the Spirit, but to
the
Only
the Father Divine
God
the Father," so
Begotten, as in the
our knowledge concerning
man who was assumed and through whom
we received our knowledge of the

who assumed Him, who is God
Divine nature of which

the
Word, and
also
is
the
one
His Father
'
^
Lit. this, or that.
p^^^ j 3
This sentence is quoted in the Acts of the Fifth Council {ATar.si, ix., 2 7)
as from Theodore's work ad bapiizandos.
See the " Prefatory note."
''
nakedly.
All this long passage
the "Prefatory Note."
"
Matt, xxviii. 1 9.
Lit.
'
There
is
is
quoted by Marius Mercalor
no mention of the
Spirit
in his book.
proceeding also from the Son.
See
WOODBROOKE
92
STUDIES
and of the Holy Ghost. It is written "The Father that dwelleth

me. He doeth these works " and of the Holy Spirit it is written
:
'
in
it descended Hke a dove and dwelled in Him.^

Indeed as the
Father cannot be separated from the Son nor the Son from the
that
Father
"
am
my
in
my
Father and
Father
is
me
in
so also the
Father cannot be separated from the Holy Spirit. The Scripture

" For what man knoweth the things of a man save the Spirit
says
:
of
man
which
in
is
him
even so the things
of
show us
God knoweth
but the Spirit of God," in order to

always and without separation with God the Father
*
as our soul
human
never separated from us as long as
is
He
beings.
Holy
If
He
Holy
in the
we
was, therefore, Son by necessity
no man
Spirit
is
same way
live
and
in that
are
form of
was assumed, and the Father was with the Son and
a servant which
the
that the
Spirit.
men
said concerning all
"He
me
that loveth
keepeth
my
commandments, and I will love him and will manifest myself to him,"
and
"I and my Father will come unto him and make our abode
with him," why should you wonder if in the Lord Christ according
to the flesh dwelleth the Father together with the Son and the Holy
Spirit ?
Inasmuch as when we say Father, Son and Holy Spirit,'
:
"^
'
we name
and be
the
Godhead
"
baptised, so also
in
which
we
when we
say
ought to be initiated to
"Son" we
nature of the Only Begotten while rightly including also

the
man who was
Word
was made known and preached and
Trinity
is
Books, and
we
ought
to think
Since the measure

discourse glory to
Holy
God
Spirit, for
We
now
in
it
does
our thought
the
Him, while the

Him, because
of one, incorporeal
and
learned these things from the Sacred
and
to believe accordingly.
of things said suffices let us
add here
to our
the Father, to the Only Begotten Son, and to
ever and ever.
Here ends
John
John
John
is
are not remote from
not separable, consisting as
uncircumscribed nature.
the
Spirit
in
whom God
assumed on our behalf and in
Father and the Holy
religion
refer to the Divine
xiv.
10.
'
xvii.
21.
xiv.
23.
'
Amen.
the eighth chapter.
Matt. iii. 16 where "lighting upon Him."

'John xiv. 21.
Cor. ii. 11.
1
Lit. Divine nature.

Chapter
You
93
IX.
have heard from what has been spoken
blessed Fathers instructed us successively
you how our
to
and according
to the teach-
Books concerning the Father and the Son without

Economy of our Lord and Saviour Jesus Christ. Let
ing of the Sacred
neglecting the
now bring forth what is written after this.

now with the Holy Spirit, and our blessed
us
from
all
And
town
parts in the
Him
Council wrote about

in the
Holy
Nicea
of
The
question will deal
Fathers
who
assembled
that wonderful
for the sake of
simply and without amplification by saying
They
Spirit.
thought that
this
would be
suffi-
Those who after them handed

to us a complete doctrine concerning the Holy Spirit were the
Western Bishops who by themselves assembled in a Synod, as they
cient for the ears of
were unable
to
come
that period.
East on account of the persecution that
to the
And
the Arians inflicted on this country.
later,
when Divine
grace
put an end to the persecution, the Eastern Bishops gladly accepted

the doctrine handed
concurred
said,
down by
(the Bishops of) that
and by
subscribing to
in
their
decision,
showed
their
adhesion to them.^
If
Western Synod,
what they had
one looks deeply
into the
matter, however, one will find that they derived their reason for the
complementary addition that they made

cerning the
Holy
later in
from the blessed Fathers
Spirit
from the whole world
in
the
their teaching con-
who had
Council held
first
in
assembled
thes
town
of
Nicea.
The
reason
why our
a complete form
Spirit
is
clear
the
assert
blessed Fathers did not
things that
were
hand down
to us in
said later concerning the
had
Holy
and evident, and
it
is
who was
to
blaspheme against the Son of God,
unholy Arius
and
all
the
first
that at that time
risen the
wickedly that the Only Begotten Son of God, and
Word, was
created
and made from nothing.
referring here either to the "
Because
God
of this our
against
tome of Damasus
the Macedonians, which m 378 received at Antioch the subscriptions of
146 Bishops (see Hefele's History of the Councils, ii., 291 and 360-363) or
to the Council of Constantinople in 381 or even possibly to the Synod held
at Alexandria in 363 under the guidance of Athanasius, in which the Deity
On an earlier
of the Spirit was affirmed.
See Migne, Pat. Gr. xxvi., 820.
Synod held at Alexandria on the same subject in 362, see Socrates,
H.E., iii., 7 and Rufinus, H.E., i., 28.
^
Theodore
is
'
WOODBROOKE
94
Fathers rightly assembled and
blessed
The
time was propitious
and the
held a wonderful
blessed Constantine urged them to

heretics
This
why
the reason
is
Son
and
they
the heresy of Arius and
Church
of
They
God.
order to destroy the
in
it
to confirm the faith of the Church.
made
use in their doctrine concerning
and copious words
of clear statements
Council.
gathering because the God-loving
for their
wickedness of the
the
STUDIES
for the destruction of
the confirmation of the true faith of the
did not
do the same
in the case of the
Holy
Spirit because at that time no question had yet been raised concerning
Him by
the heretics.
the true
faith
it
of the Spirit in
and to teach
that for a complete belief in
sufficient to insert in their creed the
right place according to the teaching of our
its
all
They thought
would be
men
that in the
Creed and
in the profession of faith
ought to be pronounced with that of the Father and

not possible for any one to have
and
in, the
believe
This
Holy
if
Men who
of the Son.
it
It is
he does not name, profess,
Spirit together with the Father
the meaning of their words in saying
is
Spirit.
faith
name
Lord,
and the Son.
And
in the
Holy
did not include (in their words) any created being
would not have inserted the Holy Spirit with so much care in their
faith and in their creed side by side with the Father and the Son had
they not wished to separate
from
be named and professed
He
because
and cause
also
is
new
That
faith
is
who
is
due
to the exclusion
so our profession of faith
own head
testifies
them
in the
Holy Ghost."
name
of the
"Go
Father,
ye and
and
clear
of
God
'
to creatures
Lit. to
and giving honour
be fearer of God.
of
of
by
ascribing the
to natures
which did not
polytheism to which they were formerly clinging
name
of
and evident that He made His disciples the teachers

the world and ordered them to convert all men from the error
It is
but they clearly followed the
taught His disciples, saying
nations, baptising
the Son, and of the
all
is
nor did our blessed Fathers discover and write
doctrine from their
all
which adoration
this
not professed in a created nature but in a Divine and
teaching of our Lord

teach
side
of everything, to
uncreated nature
a
It
from the uncreated nature, existing from eternity,
of all created beings.
indeed
same creed all the created beings

was thus necessary that the Spirit should
by side with the Father and the Son,
in this
the uncreated nature.
Matt, xxviii.
9.

deserve honour
and
Divine nature which
He
thing.
of
to teach
is
who are
who
them to preach, instead
to
which
and
it is
is
It
(this faith) that
in
communion
name
this
is
the cause of
not have
(Him) because we know

heavenly and imperishable
of baptism.
gift
name
we
that
the cause of the benefits that
the
of religion consists in this faith,

all
good
things.
are baptised and expect that the
of the ineffable Divine benefits will accrue to us through
We would
baptism.
of
and the cause of everything, and

Lord and God because it is Lord
The knowledge
by nature.
nations from the error
all
God by nature, but He did order

who were wrongly called gods, the
eternal
due the name
rightly
is
God
is
we
has the power to grant us the
hope
benefits in the
In the
same way
rise
"
said
of the cure of the lame
of the
Son and
of the
Holy Ghost
names which are pronounced

benefits
that
which
says
it
we
at
Holy Ghost," but

such also
"
it
in
name
clearly
It
and
of the Father,
is
other Lord.
the
man,
it
in this
of the Father,
showed
that these
the
all
not to no purpose
of the
order that from their names
Son and
we may
of the
derive our
things.
the sentence uttered
is
Thee we know no
"In
baptism are the cause of
are expecting to possess.
"in the name
hope of enjoying the future good
As
in the
receive
and showed that
"Baptise
ordered
we
which
Book)
as (the
up and walk
of
same way where
it ^
was not
We name
at baptism a being that
are expecting to possess.
He
that
Nazareth
of Jesus of
named
was Christ who was the cause

and
of every-
not
is
of those
not made,
is
made, and the cause
to convert
not gods by nature in order to bring them
to the discipleship of one
nature which
worship only to the
to offer true
eternal, not
did not order them
worshipping those
and
them
95
We
by the prophet
"Beside
Thy name."
are called by
(The prophet) shows here that they did not recognise nor did they
name another Lord beside the one who is truly Lord. And again
" Because of Thy name we shall tread down our enemies," * and
" In Thy name our horn shall be exalted," in order to show that
:
'
they prevailed against their enemies through His name.
passage he said
say,
"
will call
have believed that

'
Acts
iii.
He
on the name
is
6.
Ps. Ixxxix.
that
is
the Lord and also the cause of
Îsa. xxvii. 13 (Septuagint).

''
of the Lord,"
In another
'^
24 (where his horn).
He
or
Ps. xliv. 5.
Ps. cxvi.
(Christ).
7.
to
all
WOODBROOKE
96
good things
(Our Lord)
me.
to
STUDIES
"In the name of
Holy Ghost " in order that
said here also
the Father, and of the Son, and of the

disciples might learn from
His
name
for this
which
we
as the cause of
that
are baptised,
is
truly the
we
Lord who
the nations were looking
things, because the nature
is
in
which
able to give us the heavenly
are expecting and in the hope of which
good
things which
draw
nigh unto the grace of baptism.
As He
all
good
" Father, and Son and Holy Ghost," and
called
is
Him
all their
ordered us to name the Father
we
in the act of our disciple-
ship and our baptism, because He is the Divme nature which is eternal
and cause of everything and because He is able to vouchsafe unto us
and as He ordered
the benefits involved in the promise of baptism
us to name the Son because He has an identical nature and is able
;
to vouchsafe unto us the
named
this
that
the
Holy
the
very reason, that
which
name
benefits,
admit that
is
He
He
likewise evident that
He
to say because
and cause
this
to
neglected to
to say, everything
of the
is
of everythmg, to
Lord and God. If in

which was created and
natures, that
it is
by side with the Father and the Son
of
to a nature
we must
is
eternal
is
same
Spirit side
He
creed
for
same nature as
which
is
truly
had wished
due
to refer
another which was uncreated,
name myriads
man
of other created
with a sound mind will
not think of such a thing.

It is
clear that
our Lord was handing
down
to us the doctrine of
the Divine knowledge and teaching us the religious
congruous
to the
which was
Divine nature
in
which we were
be baptised and
We are
able to vouchsafe unto us the future good things.
thus ordered not to look for another
good things except
name
as the cause of the future
which
to that of the Divine nature
named
to
name which was
It is,
the Spirit side
by
therefore, evident that
side with the Father
He
if
is
eternal
would not have
they were not one
Divine nature which was eternal and cause of everything,
name
which we
the
of
Lord
and
God was
shall also participate in
truly due,
and by
were following the teachmg
they said
which
and the Son according
And in
the
might be understood by
of
our Lord and so that
they might intimate to every one that they also

Spirit with the Father
to
the grace of
the future good things.
Our blessed Fathers also meant this when

Holy Spirit.
They said this so that they
others that they
and
named
the
Holy
to our Lord's doctrine.

He
because
also
we
Father, and
Son, of the same Divine nature of the
like the
is,
97
ought to believe
in
Him
They
cause of the future good things.
and
Him
worship
to
as the
statement in the above
left their
simple sentence without any amplification because no question had yet
been raised by the heretics against the Holy Spirit

that the addition "
Holy
" placed after the
ing to the teaching of our Lord,
those
by
whom
To men
truth
of the Spirit, accord-
sufficient as
a perfect doctrine for
honoured.
is
good
of
was
and they thought
name
will the sentence used
by our blessed Fathers
according to the teaching of our Lord was indeed adequate, because

they could not have taught us
man
in our profession of faith
Son
clearly concerning the
Him
believe in
known
that
we
taught
ought
to
God, would not have added
in
to the effect that
word concerning the Holy Spirit had they

was of the same Divine nature of God the
He
also
'
mention of the
"
name
Holy
Spirit "
was
sufficient
demonstrate His nature as taught to us by the Divine Book, which
to
Him
indeed would not have called

not of Divine nature.
He made
by
Holy
Scripture
his angels a spirit,"^
and
out and he retumeth to his earth,"

causeth the spirits to
all
things
objects,
this
Actually there are
" spirit " in the
word
the
"
They who
concerning God.
God
of
of faith a
The mere
Father.
to believe in things concerning
as consubstantial with
their profession
not
how
many
subtile nature in
called spirits, yet this
we
His
spirit
to flow."
"
it
goeth
"
He
Similarly
visible
call spirits.
word
Scripture teaches us, to the Godhead,^
called
and
is
Holy Writ
Samaritan
truly a spnnt.
This
woman who had
in a special place,
in
" spirit " refers in
can never be circumscribed.
to the
comparison with the
Although numerous are the things which
it is
"
which our senses cannot accurately comprehend and which
are not clearly defined,
Holy
was
things referred to by
and likewise the winds
blow and they cause waters
which have a
He
if
the angels are called by
also our soul

^
name
exclusive
is
common
an exclusive way, as the
which
is
incorporeal and
bears witness to the fact that
why our Lord said

God was worshipped
the reason
believed that
and was contending against the Jews and asking

^
Lit. oneness.
Ps. cxlvi. 4 (Septuagint and Peshitta).
Ps. cxlvii.
''
parlance are
Lit.
8 (Septuagint and
Divine nature.
Ps. civ. 4.
Peshitta).
WOODBROOKE
98
whether the place which was

"
God
spirit
and
Jerusalem
Him
in
this
all of
is
in
you are
spirit,
truth.'
and
of truth
"
is
God
is
was Mount Gerizim
that worship
Him must
or
worship
What He showed here amounted to

God is more in this
'
being incorporeal and uncircumscribed
confined to a place, but
ing that
for worship
and they
in great error in believing that
God
or in that place.
fit
STUDIES
is
A worship of
in all places equally.
is
good and obligatory when man worships while
not
duty
believ-
incorporeal and uncircumscribed, and thinks in clear
God is not confined nor circumscribed in a place.

are many beings who bear the name of " I AM " ^
conscience that
As
all
there
as
things created from nothing are so called because they "are"
when God was
asked by the blessed Moses about His name
I AM THAT I AM.
This
answered
my memorial unto all generations." *
"
is
there
nothing else that
is
"
is
my name
is
He
am," but that
for ever,
and
He
this
mean to say that

name " 1 am " be-
did not
this
Him, not that He once was " 1 am " and once

was not, but that He was "I am " eternally and always. In this same
way there are many beings who bear the name of " spirits," but the
word " Spirit " refers pre-eminently and is due to Divine nature which
If, therefore, it were possible
is truly incorporeal and uncircumscribed.
to contend that when the Scripture says " Holy Spirit " it says it in
longs prominently to
a general sense and throws ambiguity in the minds of the hearers,

in hearing this very name " Holy Spirit " mentioned might think
" What is the precise meaning conveyed by the Scripture,
and say
who
name
since this
"
spirits ?
is
the case
applied to
would be
which Holy Writ applies

understand
to
whom
it is
to
all
similar with regard to
God
because
we would
am "
''
are
the name "
and
it
called
"
I
am
not be able to
precisely ascribed, as there are
are referred to by the word "
who
who
the other beings
is
many
beings
not
known
whether man or another being is implied

this general term would,
therefore, be in need of an addition through which the one who is
;
called
^
by
John
it is
iv.
distinguished.
24.
''Lit.
" of
^ I.e.
who
name,"
i.e.
the
name
of the true
God.
Ex. iii. 14-15.

passage I have (for the sake of convenience) followed in the
translation of the Divine name the English Version which renders the Hebrew
words rPriK "ItrX rrriX by / am that I am and I have preserved through'
In
out the
exist.
all this
first
pron. sing,
which
is
not always the case in the
text.
"

We
we
do
God
understand
not, however,
99
when
in this sense, either
Him "I am" or when we call Him "Spirit," because if we

Him "I am" we understand that in truth He is "I am" alone,
and if we call Him "Spirit," He is in truth "Spirit" alone.
It is imperative now that we should discuss also the Holy Spirit
call
call
and
what kind
see to
" In the
There
name
of the Father,
no one who
is
discussion, because
by
name
this
" Spirit " (the Book) refers
of
is
it is
and
of the Son,
so mad
known that
and
of
when
the Holy
it
says,
Spirit."
as to believe that this passage requires
exclusively to
Book
the Divine
whom
one
is
wont
to refer
everywhere names side by
it
side with the Father and the Son, in the same way as it named Him
when baptism was handed down to us. While all spirits have by
general usage assumed one common name (of spirit) because they are
subtile in their nature in
comparison with the
no way grasped by any
in
of our visible senses
is
rightly said with pre-eminence of the
spirit
which
visible things,
Divine nature as
He
because
name alone
possesses
As when we
many
God who
we
is
side
by
side with the
name
of the
He, a Son through
we
have with us and
and
as,
although
called and
the Son
and
Father
Son
of a Father
Him
Spirit
of the
who
who
in this
who
it
is
one
are called sons,
did not become, neither
like the sons
whom
are born through the transformation of the
eternal,
is
to refer truly to
many
the process of transformation
(human) seed and are afterwards

with
truly
Father, although there are
nevertheless understand
eternal
we, nevertheless, think only of one Son,

is
is
identical nature with them.
hear the
other fathers,
mighty
an
it
spirit
Thus we have
understood Divine nature to be, and the Holy Spirit

professed by this
"
name
this
incorporeal and uncircumscribed.
is
which are
called sons
He
and
is
but He
eternally
same way when we hear
[the
is
truly alone
from
name
Him
of] the
and
Holy
we do not think of one of those beings who are called spirits but
one who is truly called alone by this name and is incorporeal,
uncircumscribed and confessed side by side with the Father and the
Son
in
one Divine nature.
The
addition
"Holy
"
is
characterised
by the same implications
as the name " Spirit."

Although there are
" holy," as in the sentence, " When He shall
His Father and
of
His holy angels,"

'Luke
ix.
26,
cf.
'
many
come
beings that
and although there are
Matt. XXV. 31.
are
in the glory of
also
WOODBROOKE
100
many
objects called
by
Most High
of the
is
this
only as having derived

truly holy
Thy name
reverend "
is
" Holy,
and earth are
The
one
of
who
is
unchangeable and
is
in
calls
Holy
Spirit the
this
the Lord of hosts
truly holy
He who
congruous to
is
glory."
art
holy and
glorify
Divine nature as
the whole heaven
He
is
whose nature
is
immutable and
has not received holiness from another but
alone can bestow holiness on
Book
"Thou
and even the Seraphim when they
His
indeed said
It is
holy, holy
full
from God.
their holiness
they say in their canticle which

follows
The tabernacle
by common usage
The one who is
these are called holy
Divine nature.
is
of holiness, such as "
name
holy,"
STUDIES
all
one
He
who
pleases.
is
In this
way
the Divine
alone confessed, at baptism and
the act of discipleship, side by side with the Father and the Son,
name Holy Spirit is truly due only to Divine nature.

This is the reason why when we hear this name Holy Spirit we do
not ask who is meant by it, because we know that He is the one who
is alone (holy) by nature and who is named with the Father and the
Son as an act due to His nature, because the nature of the Father,
and of the Son and of the Holy Spirit is one.
From this it is easily understood by men of good will that our
because
this
blessed
Fathers taught us
Holy
when
Spirit
sufficiently
they placed
Father and the Son, because

that
it
on the same
level
with the
something
the words which our Lord pronounced to

and which ascribed to Him a name congruous to Divine
disciples
nature.
in
Him
in this they clearly taught us
harmony with
in
is
His
concerning the nature of the
It
was deemed
sufficient
by them simply
to insert this
the profession of faith which they taught, because by

is
name
exclusiveness
who is named.
who make show
capable of demonstrating the nature of the one
This being the case

insolence
and
call the
others amongst
call
its
Him God.
of the
Church,^
were the
it
Holy
is
who
heirs of the
men
of
ill
will
Spirit a servant or
them although
It is
only
refraining from these
words
yet refuse to
with a sense of duty, therefore, that the Doctors

assembled from
first
all
parts of the world
and
blessed Fathers,' proclaimed before
the wish of their Fathers and in accurate deliberations
4 (Septuagint and
9 (with changes).
Ps. xlvi.
Ps. cxi.
Allusion to the Fathers of the Council of Constantinople

Allusion to the Fathers of the Council of Nicea.
of
a creature, while some
who
men
made mani-
Peshitta).
^
all
Isa. vi. 3.
in
381
101
They
the truth of their faith and interpreted also their mind.'
fest
wrote to us words which warn the children
As
error of the heretics.
their
and destroy the
of faith
Fathers did in the profession of
faith
concerning the Son for the refutation of the ungodliness of Arius, so they
Holy
Him.
did in their words concerning the
Spirit for the confutation of
who blasphemed against

They thought that it would be the height of folly to call creature
and servant one who by the mention of His name frees us from death
those
and corruption through baptism, and renews us according

teaching of our Lord, because a creature
servant able to renew
us.
not able to free us nor
was considered by them
It
God one who
hesitate to call
is
God,
God.
truly
is
is
neither a creature nor a servant
is
also a servant,
is
as
it is
If
be a creature,
and freed
of the
and freedom
compels
create,
since in calling
Father and the Son
we
a great error
is
us, therefore, to call
renew and
He
believe that
who
He
renewed
to be
side
To
and no creature and no servant are truly God.
whose name we expect

Him by His name side by
is
folly to
one
clear that
He
creature or servant one by
call
be
to
the
to
with that
will grant us
renewal
and an outrageous blasphemy. Duty

because no other nature can
Him God
free except Divine nature,
which
able to
is
neither created
renew
works
nor made, but
is
according to
vaH and has the power to give us freedom as it wishes.

this and for it, it was right on the part of our blessed
its
Because of
is
Fathers to proclaim in their creed that the
Holy
Spirit
its
was Divine
nature with the Father and the Son, and by the addition of short
words
made
in
to confirm the true doctrine of the
manifest to those
who draw
ONE Holy Spirit.
meaning from
this
And
What
in
Holy
Church which was
nigh unto the holy baptism
our Fathers wrote does not
Spirit.
to be
And
differ in
Although they made use
word,' well knowing that the Holy Spirit that was called by
of
this
name was one as the Divine Books had taught us, they nevertheless
made its meaning clear by saying And in one Holy Spirit, and
thus brought themselves into harmony with the usage adopted by
Holy Writ which in saying " one " Father and " one " Son says
also " one " Holy Spirit.
:
'
The
text repeats " of their Fathers."
Theodore
In a
more
Council of Constantinople
in
literal
sense
fear.
word "one" added to the creed by the

381, or possibly to the "tome of Damasus" as
refers here to the
accepted by 146 Bishops assembled
at
Antioch
in
378.
WOODBROOKE
102
STUDIES
why the blessed Paul said in one passage

we are all baptized into one body."
And in another
" One Lord, one faith, one baptism, one body, one Spirit,
passage
one God Father of all, who is above all and through all and in us all."
This
"
the reason
is
By one
Spirit
"
And
again
"There
are diversities of
gifts
but the Spirit
there are diversities of administration but the

are diversities of operations but
it is
the same
Lord
God
is
one,
is
and
one, and there
which worketh
all in
He clearly shows here that as there is one Lord, because He

Lord and there is no other beside Him, and as there is one
God and there is no other beside Him, so there is one Spirit and
there is no other beside Him.
The created beings are numerous and
all." *
is
the
different in their nature, but there

is
only one immutable nature which
is
the cause of everything, and outside
who
being
nature
is
This
is
nature there
the cause of the created beings, and
truly uncreated
is
this
the reason
and cause
why
there
is
He who
only one Father
who is Holy
nature and
is
Spirit alone
call
by
God and
this
is
of that
who is truly Father

who is truly Son
only one Son
is
alone from the Divine nature of God, and there

Spirit
no uncreated
of everything.
alone and Divine nature, and there
sacred Books to
is
and
whom we
only one
is
Holy
have learnt from the
He also is from that eternal

everything.
He is also truly God and
name, because
cause of
Lord alone because He created everything, and has power over everything, and is called and is truly Spirit because He is truly incorporeal
and uncircumscribed, and to Him is due the attribute of holiness, as
He is alone holy and immutable by nature, and as it is He who
bestows holiness upon those He pleases and frees them from inclinatowards
tion
evil.
All the created beings are not holy by nature but are
holiness from the
one
to unity
and
to
who
when
is
It
is
with
the blessed Paul exhorted the Ephesians
be of one mind, made mention of
they were to be of one mind

Spirit in the
the cause of their being.
receivers of
bond
of peace,"
this nature by which

" Endeavour to keep the unity of the
and
as
order to be one in your motherly bond
you were born

^
so
you ought
of
to
one
Spirit in
be united and
" Eph. iv. 4-6.

Cor. xii. 13.
*
4-6.
1
Cor. xii.
Eph. iv. 3.
* Lit. " horn your mother."
!.e. the Spirit.
That the Spirit is our mother
The word ruAa, " spirit," is feminine in Syriac and
is found in John iii. 5.
corresponds linguisdcally with the neuter iTvevfxa.
'
"

joined one to another.
body and one

ing,"
of Christ w^ho
through
Him we might
expecting to have
we
call-
you have become one
spirit
so that
have relationship with Divine nature, as
we are
the
communion with Him in the next world, because

body shall be changed and fashioned like unto
believe that our vile
We
His glorious body.^

(benefits),
Spirit
the
one hope of your
in
man who was assumed
the head
is
"one
he said:
In amplifying his sentence
even as ye are called
because as you were born of one
'
body
Spirit
103
have been called
and we were born
the hope
to
these
of
by the power of the Holy
of baptism
and as a symbol and earnest of the future things we received
of the Spirit,* through
firstfruits
whom we
obtained the
gift of
whom we
were reborn and by
being one body of Christ.
In expanding further his sentence the blessed
Lord, one
faith,
one baptism, one body, one
Paul said
Spirit,
"
One
and one God the
One is the
whom you were born, in the same way as one is the Lord
and one is God whom we believe to be our Lord and our Maker and
whom by the grace of baptism we have been worthy to call Father.
One faith and one baptism because although we say Father, Son,
and Holy Spirit, we only profess one nature of the Father, of the
Son, and of the Holy Spirit, in which we are initiated to our faith
Father
who
is
above
and through
all
all
and
in us all."
Spirit of
and which we have agreed
would not have said one

the Father, of the Son,
ship
is
effected
to
faith
and
at baptism.
he did not
if
of the
were one nature
had he not been aware
name
Holy
Spirit
It is
know
evident that he
that the
through
whom
names
of
disciple-
nor would he have said one baptism
names which are pronounced at

baptism had only one power, one will and one act through which the
grace of our second birth " was accomplished.
The
addition of the
that those
word one
and accurately the Divine nature

the Father
known
is
of the
one and as the Son
is
(nature) of each one of them
which
has, therefore, taught us sufficiently
is
is
Holy
one,
identical,
and we
Êph.
iv. 4.
iii.
Phil.
"Eph.,
"
one as
because the Divine nature,

is
one.
It
is
numerous and possess various and

'Ubid., 15.
21.
ibid,
is
believe that the
uncreated, eternal, and cause of everything,
that the created beings are
He
Spirit.
^Rom.
(where in you all).
Spiritual birth through baptism.
viii.
23.
WOODBROOKE
104
wish
diflferent natures according to the
to
be always dependent on
STUDIES
of their
Maker, and are bound
which
that nature
is
uncreated and the
Things
we
that
now been
have
spoken
will leave off the rest for another
and
will suffice us for to-day,
day
if
God
therefore, put an end here to our discourse and praise
Only Begotten Son, and the Holy

Amen. Amen.
ever and ever.
the
Spirit,
Let
wishes.
God
us,
the Father,
now, always, and
for
He7'e ends the ninth chapter.
Chapter X.
know that you remember what we
the Holy Spirit, when we showed
spoke to your love concern-
ing
from the
fact that in the initiation
the greatness of
of baptism
He
is
His glory
believed in side
by side with the Father and the Son. We adduced another reason
which is no less cogent than this from the fact that He is alone called
exclusively Holy Spirit, a name which in the teaching of the Books is
and also from the fact that He is
simply ascribed to Divine nature
Hke
one
God and one Lord. To those
Son,
one
called one Spirit
who have goodwill in religion the words written m the sacred Books
;
would have been
sufficient
these have
been written also
in
the
teaching of our blessed Fathers, who, however, because there are no
adequate words
easily to convince
their teaching a statement
of the faith
and
an
evil
mind, added of necessity to
which they chose in order
refute the error of the heretics.
to
warn
They
the children
inserted, there-
words that resemble those said of the Son. In

was sufficient for those who do not refuse to be
that the one who was called an Only Begotten
fore, in their doctrine
speaking of the Son
convinced
Son was
to state
truly a
it
Son
consubstantial with His Father, but on account
Born
wicked men who are bent on perversion they added
of Him before all the worlds, and not made, i7''ue God of true
God, consubstantial with His Father, and in this they made
of the
Lit. " to
have their whole look
at."
Evidently the author refers sometimes by

In the text talinidhutha.
this word to the " catechumenate " or the state of the " Catachumens " who
^
were
taught the principles of the Christian faith before their baptism.

" initiation," "teaching," " discipleship."
it a few times by
rendered
have

clear to
name "Only Begotten"
the meaning of the
all
105
in order to
confirm the faithful and rebuke the haters of truth.
same way they inserted here also a word which gives us the
true meaning of the name which is handed down to us by the Divine
In this
Books concerning the

baptism
is
who
Spirit,
confessed side
time of our initiation and
at the
For
by side with the Father and the Son.
people of goodwill in religion a word which would show that the
Holy
been
was
Spirit
and
it
credible
this
all
means
doctrine of faith by
and
Holy
and
They
Spirit.
corroborate the
to
you who are on the point

They,
the Spirit.
of
gift
teaching,
did not invent
drawing
of
said
therefore,
And
in
expression but took
this
from the teaching of our Lord, who, speaking
it
would have
the Father
of a short addition, for the benefit of all
especially for your benefit,
nigh unto the
ONE
God
of
blasphemy, our blessed Fathers were rightly
in
even after
advised,
Divine nature
but on account of people inclined to insolence
sufficient,
steadfast in
of the
His
to all
disciples
before His passion wished to instruct them on the kind of resurrection
from the dead which
He
He
mankind, and said that
will grant to
bestow upon them the grace of the Holy Spirit from which
will
is
derived the happiness of the future good things, which are so wonder-
and have such a permanent
ful
on those
effect
who
are worthy to
receive them.
He
rightly instructed
glory of the
Holy
grace which
was
Spirit,
to
His teaching on the greatness and
us in
and by
this
He showed
be given to the
believe in the wonderful benefits
which from
and would never be taken from
us.
My
keep
commandments, and
showed them
in these
My commandments, never
you
less
be
will not
have
to
show
gift
words
You
to deviate
and
Lit.
Holy
whose
Spirit,
all
look
and said
is
If
to us
ye love me,
and
He
shall
abide with you for ever."
and ordinary thing only, you
Holy
"
"
The
should persevere in keeping
you
Spirit,
you and bestow heavenly gifts upon you.

what had been said He added something
to the
from them in any way, and since
diligence
than the grace of the
should firmly
would be granted
it
said thus
He may
receiving a casual
great care
He
we
will pray the Father,
send you another Comforter, that
He
us the greatness of the
faithful, so that
which
And
that
Spirit of
towards insolence.
"
will
John
will
be receivers of no
will
be always with
in corroboration of
shows the honour due
Truth."
xiv.
15-16.
Indeed,
^
Ibid.
it is
.17.
WOODBROOKE
106
nature of
the
the Spirit
change, and because
He
His nature
which
gifts
everything in truth without any
to give
He
any change.
will not perish nor suffer
falsehood a perishable thing that
calls
manent, and truth an imperishable thing that

the
one who
one
who
affirms
which
affirms a thing
which does not
a thing
exist,
is
exist
because
last
calls truth
it
it
it
not per-
Because
lies,
exists tells the truth,
while
is
permanent.
which does not
thing
falsehood a thing which does not
calls
in
able to bestow upon others the delight of heavenly
is
(The Book)
immutable and unchangeable
eternal,
is
STUDIES
and the
(the
Book)
becomes
a thing which
like
lasts
and exists permanently. This is the reason why the blessed David
" I said in my haste. All men are liars," that is to say because
:
said
I
'
became proud and thought highly

and was in danger, as if
of myself
calamities
perish,
if
Thy
at the great
that
was
it
was
wonderful help had not
number
human
false
by
men
to be great
into dire
to
me I was astonished
me and understood
assisted
had thought highly
things are nothing
wealth, power, might, and
all
fell
was about
of calamities that assailed
falsely that
experience that
suddenly
nothing, and
found by
that in truth they are
things which are considered
all
and wonderful.
of myself
and
All these
things, nay,
even the
we make show of this fact

who see us, while eventually we are
by death and reminded that we are nothing, and all the great
fact of our existence are also false, because
of
our existence
cut off
things that
As
so
"
we
to deceive those
are supposed to possess leave us at the end of our
(the Book)
calls
calls truth a thing that
it
Mercy and
He
He
truly able to give us
is
Lord
God
is
lasting
truth will meet us "
truly grant us mercy.
of truth,"
calamities that are
life.
falsehood a thing that has no enduring effect
is,
all.
that
known
is
and does not
show
to
therefore, called
It
said
is
to say,
perish, as
us that
God
He
it is
(God)
said,
Mall
of truth because
" Thou hast saved us
Thou hast saved

Thou alone art
to us because
us from the
able to grant
and imperishable to whomsoever Thou wishest.

David said these things of God and called Him God of
order to show that He is truly able to grant everything.
benefits that are lasting
The
blessed
truth in
Our Lord
also said similar things of the
Holy
Spirit in order to
confirm the truth of the future good things that will be granted to us
^
Ps. cxvi. 11.
Ps. Ixxxv.
(Septuagint and Peshitta).
'Ps. xxxi. 5.

world by the same Holy
in the next
The Holy
and imperishable
gives heavenly
He
is
Spirit.
He
which
things
He pleases,
benefits to all
had said
is
one
who
and because
and immutable and unchangeable, the

will also last for ever and will not change
will give
and imperishable should not Himself be eternal and
imperishable in His nature, and such a one
who may
the one
how
indeed,
In created things there
eternal.
is
is
indeed Divine nature
is
nothing that can
be so constituted
last
by
so through another
is
can a created being have by himself the attribute of
permanency unless
however,
grants benefits which
who
not possible that the one
It is
are unchangeable
itself
He
if
will receive,
eternal in His nature
or perish.
which
as
It is
whose grace you
Spirit, the gift of
107
who
be given to him by
this
eternal, because
is
immutable
He
grant imperishable benefits to others as
Maker
His
in
The
nature,
one,
able to
is
pleases.
Lord gave us a great testimony about the
In short, Christ our
"
nature of the Spirit, in saying,
any way
pression cannot in
his
The
This ex-
Spirit of Truth."
the created beings because they are
fit
very far from being able to give any lasting thing to others, as they
Maker
themselves are in need of their

they had once been created.
There
His nature and
Him
is
His nature
in
to
But you know
which you
Our
will
for
the
gift
receive
Himself does not
This
will.
and
He
is
is
the reason
with you and
His knowledge because
of grace, which will remain with
wall
John
Holy
from our Lord, and added another

'
'
This
When
is
also
found
in the teaching
the Spirit Paraclete
is
come,
send unto you, even the Spirit of Truth which pro-
ceedeth from the Father,

1
it
the Father.
our Lord to His disciples

I
good
of the pleasures of the future
be immortal and immutable.
had received
Who proceeds from

whom
Him
blessed Fathers inserted this expression concerning the
Spirit as they
of
Him
Him
He
if
rightly receive
for ever for the confirmation
things in
Him,
mankind by His
and you
you have received from

you
"
wonder that the Holy Spirit is so in

in His nature He is higher than all
to
or understand
"
dwelleth in you,"
Whom the
And He fittingly added
it seeth
Him not, neither knoweth
no created being that can see
His knowledge
why He added
which
in the state in
His power, as
in
and there
creation
reveal
no reason
is
remain
world cannot receive because
Him."
to
xiv.
7.
He
vnll testify of
2
/3,-^
me."
3
Here
John. xv. 26.
also
He
WOODBROOKE
108
revealed
was
saying
He
advance the
in
to be bestowed
"
When
Holy
of the grace of the
gift
upon
STUDIES
the Paraclete
Spirit
which
the disciples after His ascension.
all
come,
is
refers to the grace of the Spirit
whom
send unto you
will
He
which
In
was about
to
bestow
He
was not going to send unto them the Divine nature of

was everywhere, but He said this of the gift of the
grace which was poured upon them and in which He called also the
Paraclete the
Comforter," because He was able to impart unto
them the knowledge which was required of them for comforting their
souls in the numerous trials of this world.
After having spoken of the gift of the grace of the Holy Spirit He
on them.
the Spirit which
'
'
began to speak of His nature and

to
Him,
order
in
to
show
of the greatness of the
honour due
going to receive, and said
the character of the grace which they were
"
The
This expression
Spirit of Truth."
denotes the greatness of His nature and His power to grant imperishable benefits to
"He
He
all
Then He added
pleases.
the sentence that
He
proceeds from the Father" to signify that
always with
is
God the Father and inseparable from Him. This has also been said
" What man knoweth the things of a man, save
by the blessed Paul
:
man which
the spirit of
no
man
as
the
but the Spirit
man
of
spirit
him
in
is
who
is
He
is
He
God knoweth
meant by
this that
not separated from him as long as he
is
remains a man, so also the Holy
Father because
even so the things of
from God."
from
Spirit
Him and
is
not separated from
from His nature, and
and
is
God
is
the
always
confessed side by side with Him

To this our Lord
" He proceeds from the Father,"
referred as by a hint when He said
known and
Holy
because the
Spirit
is
a spring which
never been separated from Him.
He
bestows His
In this
on Me,
gifts
and
upon
way He
'
has
God
the
He
of
pleases.
said also in another passage
He
should receive, for the
'
God and
with undiminishing flow,
and the blessed evangelist
" This spake
was not
always with
from the nature
like a river
whom He
is
has not been created later but
"
He
that believeth
as the Scripture hath said, out of his belly shall flow rivers of
living water,"
said
Him, and
eternally in
is
Father, and eternal
He
He is
yet
Cor.
ii.
of the Spirit,
Holy
glorified."''
He
Spirit
interpreting this expression
which they that believe on
was not
yet,
because that Jesus
expfams here cfeafly tât
(where tov &eov).
"John
vii.
38.
Him
"^
He
was
Ibid., 39.

speaking of the
Holy
or of the nature of the
was not
said that Jesus
He
but
all creation,
the ascension of our

blessed Apostles
the
in
the
gift of
Him,
like
by God the
did not speak of the person
Spirit that they
it
Lord
of the gift of the
Holy
who
thus
believe in
He
proceed from the
proceeds from
Him
God
and with
Book
the
eternally before
He
Holy
He
and
after
said that
will believe
be given
will
of giving eternal
Him.
Spirit
the Father,
Him
'^
it
makes manifest His work
proceeds from the Father
Father and
always and eternally
is
which
who
be poured on those
Spirit will
who
when he
yet,
Spirit
an undiminishing flow of water, because
from Him, because
when
was
Holy
'
heaven was poured and seen on the
into
He who says that the Holy Spirit

shows that He is eternally with God the
gifts
He
yet glorified, because
said
were not
and on those who were with them.
Spirit,
to those
life
He
of the Spirit.
gift
109
is
it
like
a river,
did not
come
and
He
clear that
not separated
is
Him.
in
Indeed
Spirit
this
if
eternally from
is
As
says that " a river proceeded from
Eden
if
to
water
was parted and became into four

the source which made these
rivers to flow from Eden was not parted for the reason that it was
from thence that it had to flow, so also when our Lord says in
parable of the Holy Spirit that He proceeds from the Father, He
gives us to understand that the Holy Spirit is not separated from Him,
the garden, and from thence
we
heads,"*
He
but
eternally from
is
it
rightly understand that
He
undiminishing river
Him,
Him
in
and with Him, and
distributes gifts to all
the measure of the faith of
His
manifestation of the Spirit
is
given to every
In explaining this expression of our

that
He
from
Him
not
come
is
one,"
man
and
that
He
Lord our
was always
It is
and
it
is
in the
evident that he
He
'
Text
^ I
God
this section
Gen.
ii.
10.
eternally
nature,
which
is
Text
He.
the verb " to proceed " in order better to follow the
author's argumentation.
*
is
His
Him.
kenoma.
use in
proceeds
Father and did
who
impossible that anything should be with
not by nature from
also " the
blessed Fathers said
from the Father and with Him, proceeds also from

because
Paul said
to profit withal."
proceeds from the nature of the Father, that

eternally,
an
creatures according to
receivers, as the blessed
" There are diversities of Gifts but the Spirit
like
Cor.
xif. 4.
"
Ibid., 7.
'
WOODBROOKE
no
After
they added in their teaching concerning the Spirit
this
Giver of Life^ an
Holy
Spirit
said
"
God
is
The
water that
Holy
the
gift of
of
expressions
He
living water."*
because
"
The
He
in
everlasting
water the
life.
And
but the Spirit giveth
letter killeth
him a well of water
by His words
to those
life
:
"
He
to the
who
are
that believeth
out of his belly shall flow rivers of
said,
calls living
can grant everlasting
it
be
refers
again in another passage
on Me, as the Scripture hath
Our Lord
discussed above.
He
life."
aptly demonstrates that the
shall give shall
which gives
Spirit
And
it.
which
expression
like the
springing up into everlasting
worthy
STUDIES
life
Holy
the
gift of
Spirit
the Apostle also said

"
and showed us that
make us immortal. And again in another passage " The

Adam was made a living soul and the second Adam a quickening
will
first
Spirit."
He
shows by
his
words
that Christ our
Lord was changed
His body, at the resurrection from the dead, to immortality by the

power of the Holy Spirit. He likewise said in another passage
"He was declared to be the Son of God with power and by the
in
Spirit of holiness,
And
"
and rose up from the dead, Jesus Christ our Lord."
dead
Him
the Spirit of
If
from the dead dwell
in you,
that raised
He
that raised
up our Lord Jesus Christ

up Jesus Christ from the
your dead bodies because
shall also quicken
'
His
of
Spirit that
dwelleth in you."
Our Lord
is
when
also said
teaching us concerning
the Spirit that quickeneth, the
show
He
that
demonstrate
nature that
also
had immortality from the Holy
Such an
this point to others.
is
eternal
His body
flesh profiteth nothing "
and cause
'^
Spirit
and
is
to say, to
Even among
who is
God Himself
able to
'
It is
us immortal so that
and
in rank,
perform
shows that
it
this act
it
is
we
who have an
created beings those
considered higher
he
make
is,
Him who
"
should always
life,
live.
also able to
and evident
that
perform other
acts.
the prerogative of the Divine nature to
said that the expression " Giver of life"
was added by the Council
of Constantinople in 381.
^
Text
only, " those."
John
vii.
'
''
^
John iv. 4.
2 Cor. iii. 6.
Cor. xv. 45.
Rom. i. 4 (Peshitta and partly also the Greek text),
'" I.e.
'
to give immortal
Rom, viii. 11.
John vi. 63.
38.
is
immortal nature are
therefore, clear
is
to
act belongs indeed to the
of everything, because to
able to create something from nothing belongs the act of giving

that
"It
in order to
life.

do
saying
this in
beside
Me
shows
that
to free
from
It is
it
Know now
that
is
there
is
God
no
He
and I make alive I wound, and I heal."
His exclusive prerogative to raise from the dead and
;
who
their pain those
are wounded.
with the (above) words that our blessed Fathers warned us
and taught us
that
the Divine nature
we ought to believe that the Holy Spirit was from

of God the Father.
This is the reason why He is
confessed and believed in side
name
by
and
of the Father,
Each one
of the Son,
and
according to the doctrine of our Fathers, which

teaching of our Lord, so that
it
Father and the Son
side with the
and baptism.
at the time of initiation
in the
am He and
kill,
"
should be
made
of
us
of the
is
baptised
is
Holy
Spirit,
derived from the
clear
and manifest
to
handed down to us the doctrine of the true

of Christ.
Even the words of the creed
contain nothing but an explanation and interpretation of the words
all
faith
by following the order
found
the teaching of our Lord.
in
baptise the Gentiles in the
name
Indeed,
of the Father,
He who
and
ordered to
Son, and
of the
Holy Spirit showed us clearly that the Divine nature of the

and of the Son, and of the Holy Spirit is one. It was not
possible that He should induce the Gentiles
who were converted to
the true faith by casting away from them the error of polytheism and
of the
Father,
rejecting those
who were
falsely called
that
drew them nigh unto the Father,
He
did not
eternally
know
the oneness of their
and which
is
one Divine nature which
is
who
Father,
to receive a teaching
Son and the Holy Spirit, if

Divine nature which exists
induced us) to secede from those

in
gods
the
(nor would
are not truly gods
Son and Holy
and
Spirit
He
have
to believe
to desist
from calling creatures gods and to believe that the uncreated nature
is
make everything because it

name and this honour are justly
one, which from nothing can
Lord and God

This
is
chumenate
was
to
whom
why
this
the reason
truly
our Lord caused baptism to follow cate-
so that baptism should
necessary for those
is
due.
who had
be the end of catechumenate.
rejected false gods
and
learnt that
Divine nature was one, eternal and cause of everything, which

^
Deut. xxxii. 39.
'^
See Matt,
xxviii.
word talmtdhutha
to
9.
As
stated
the state of the "
It
is
above Theodore seems to refer by the

Catechumens " who were taught the
principles of the Christian faith before their baptism.
WOODBROOKE
]12
Holy
Father, Son and

of
baptism which
and
is
STUDIES
Spirit, to receive
bestowed
through these names the
the earnest of the future and ineffable benefits.
is
gift
the sake of a wonderful happiness
for
Faith
is
pro-
by the mention of these names, because those who

designate one Divine nature which is eternal, cause of
fessed at baptism
mention them
and able
and providing
to create
everything,
caring
for them.
things from nothing while always
all
We also rightly expect
be renewed
to
and to receive the freedom of truth through these names
Son and Holy
which are pronounced
Spirit
Immediately
as
the catechumen says)
if
member
"
One body and
calling."
even
if
of the great
He
one
body
we
of
the
who
Catholic Church.
be baptised
in
order to be
Church, as the blessed Paul said

in
one hope of your
has been so called because of the congre-
congregation of the faithful
who after the coming
those
shall
One
Church the building made with hands,
call
it
faithful
in
even as ye are called
Spirit,
does not
of the
suppose that
gation
Father,
after the profession of faith in baptism they (our blessed
Fathers) added the profession of faith

(It is
of
at baptism.
are in
it,
but he
calls
who worship God
of Christ believed in
Church
Him
from
the
all
way and
in the right
countries
all
the end of the world and the second coming of our Saviour from
till
we
heaven, which
blessed disciples:
name
the
of the
"Go
ye and teach
Father, and of the
teaching them to observe
added
" Lo,
world."
He
Apostles to
all
am
rock
against
it."
to this faith
them
in
Son and of the Holy Spirit,

have commanded you," He
will believe in
my
He
and
nations, baptising
who
Him
to this teaching
of the faithful
Church when
will build
things
our Lord also said to His
with you in all days even unto the end of the

the words " with you " in the person of the
This congregation
called also
all
all
said
be baptised according
will
When
are expecting.
He
said
in every country,
till
and God-fearing men our Lord
"Thou
art Peter,
Church, and the gates of
hell
promised to assemble together
to this creed,
and
and who
the end of the world.
all
and upon
shall
this
not prevail
God-fearing
men
their gathering will not perish nor be
prevailed against, in their fight with the enemies. Upon this the blessed
Paul said : " To the intent that unto the principalities and powers
in
heaven might be known by the Church the depth

^
The
text repeats "
^Matt.xxviii. 19-20.
names."
'
Eph.
*Matt.
of the
iv. 4.
xvi.
18.
wisdom

He
God, which
of
He
purposed
Christ Jesus our
in
shows here that
worlds."
invisible
powers were astonished that
Lord before
the
God
the
manifold wisdom of
in this
He
assembled together
worship of God, and made them as one body
to the
113
all
men
of Christ at the
second birth from the holy baptism, and prepared them to hope that they
with
will participate
He
Him
world but truly and
shall
be changed, that
we
As we
"
may be
it
my
when our
of this
shows
and
flesh for
fill
this in
shall
vile
Adam
and
be called the body of
body
is
another passage
He
sake,
is
changed
"I
behind of the
which
we
shall
rejoice in
my
afflictions of
His church, whereof
is
clearly calls the
Church the body
of
maintenance of which he became a minister, and because
he endured and suffered much
faithful
we
up that which
His body's
a minister."
Christ, for the
body
fashioned like unto His glorious
His body.
blessed Paul
sufferings for you,
am made
" our vile
when
effectively in the next,
Christ our Lord, because
Christ in
received com-
it
are in this world like unto the body of
receive the glory of
of Christ because
resemble him also in our body, so
The
things of the next world.
through the regeneration of baptism, symbolically in
this
body."
good
in the future
Church the body
this
calls
munion with
Him
and he shows also that all the

became one body through one power of the Holy Spirit because
;
they were called to one future hope. This is the reason why in writing
*
Corinthians he said : " You are the body of Christ our Lord."
to the
Our Lord
also said
" Neither pray
Me
in
by
way
of prayer in
for these alone,
in
His
to
all
Thee, that they also
that not only these but all those
disciples
may be one as Thou Father art

may be one in Us, "'^ i.e. desire
who shall believe in me through them,
through their word, that they
Me, and
His words
but for them which shall believe on
be one in the change (which they will undergo for the possession) of
the future benefits
their
as
them also be one
so let
have with Thee a close and
in their faith in
ineffable union
Us, through the perfection of
(for the possession) of those benefits, and be like unto My

and possess union with Me, by means of which they will gradumove to the honour of relationship with the Divine nature.
change
glory
ally
We symbolise
baptism and
1
Eph.
i
iii.
Cor.
rise
this
10-11.
xii.
state in baptism, since
we
die with Christ in
again according to the testimony of the blessed Paul."
27.
Phil.
'John
iii.
21.
xvii.
20-21.
'
Col.
i.
"Rom.
24.
vi. 4.
'
WOODBROOKE
14
This
be baptised
Holy
words
am
am
of the
and
will believe
and
of the Son,
of the
(The catachumen)
not preparing for baptism for the sake of
things but for the sake of great
member
and
of the Father,
"I
through one holy Catholic Church."
his
benefits, as
who
each one of us declares
name
in the
Spirit
shows by
little
why
the reason
is
STUDIES
and wonderful
things
expecting that through baptism
Church, which
and heavenly
made
be
shall
the congregation of the faithful,
is
through baptism became worthy
be called the body
to
of Christ
our Lord and received an ineffable holiness and the hope of the future
And it
immortality and immutability.

all,
on account of those
ceive heavenly
in
who
is
one Church, which embraces
believe in all countries
as the blessed Paul said
life,
which are written the
firstborn of
God."
'
"
The
He
and expect
to re-
heavenly Church
called
them " The
firstborn " because they will receive the wonderful adoption of sons
character, but an ineffable
granted
to
who
those
in
Jews which was of a changing

immortality and immutability in good, which
primary predestination, not
is
like that of the
are worthy of
" written in heaven," because
it is
He
it.
them
called
also
there that they will dwell.
Church " holy " because of the holiness and the

"
immutability which it will receive from the Holy Spirit, and " Catholic
They
in
called the
order to refer
"one"
and
times,
to all those
receive the future
who
believed in
because only those
good
things,
and
it
who
is
all
countries
and
at all
believed in Christ will
they
who
are " one holy
Church."
In order to
faith
In these
complete
is
show
the utility that accrues from this profession of
they (our blessed Fathers) said
For
the re-tnission of sins.
words they did not mean a simple remission

abolition.
broken on behalf
Our Lord said also

of many for remission
" This
is
*
of sins,"
of sin but
My
that
its
body which
is
to say all
' Gal. iv.

23 (not literal).
5 cf. Eph. i. 5.
bs noted that Theodore does not mention the article of the
"
acknowledge one baptism." This
Council of Constantinople in 381
Below he refers to
article was evidently lacking in the Nicene Creed.
baptism but only in connection with the words pronounced by the baptizandus.
There is, however, a reference above to the fact that after the
" profession of faith in baptism they added the profession of faith in one
This sentence may possibly refer to the addition inserted
Catholic Church."
by the Council of Constantinople.
>
Heb.
Ît
is
xii.
to
24).
Matt, xxvi, 26, etc. (not
literal
We
but in a liturgical sense
cf.
Cor.
xi.

be wiped
sins will
not of
the
some
lamb
off,
because a true remission consists in the remission
but of
sins
however, will take place

rection
we
If
This
is
the reason
the dead rise not, then
raised your faith

this that
why
complete abolition of
blessed
" Behold
world."
This,
when after the resurwhen all the impulses
vain and ye are yet in your sins."
is
said
the blessed Paul also said
the future resurrection from the
in
Our
is
John
sin of the
fully in the next
world
be immortal and immutable and
shall
of sms will cease.
"
of them, as the blessed
all
God, which taketh away the
of
115
Christ be not
if
He
shows
in
dead we are expecting
sin.
Remission oj
Fathers, therefore, after having said.
For the resurrection of the flesh and life everlasting.

They show here that we shall receive these when we shall have risen
sms, added
from the dead and received the happiness of the everlasting good things,
and then
of
sm
after
we
have become truly immutable, the complete
will take place,
and we
become
shall
abolition
and Catholic
one, holy
Church, as we shall receive an ineffable holiness and become immortal

and immutable and be worthy to be always with Christ
" When this
corruptible shall have put on incorruption and this mortal shall have put
:
on immortality, then
'
Death
death,
shall
swallowed up
is
where
is
strength of the sin

tion of all these
be brought to pass the saying that
thy sting
is
the law."
of death, sin
'
'
Our
blessed
no need
grave,
The sting
Then will
and
also will be abolished because saints
corruptible are in
in victory.
where
of death
is
written,
thy victory ?
is
and the
sin,
is
truly take place the aboli-
corruption,
and with them
who have become
the law
immortal and
in-
of the law.
Fathers did, therefore, well
profession of faith through
which
the doctrine of our Lord,
we
receive
us
to give
our teaching according
we
and understand that which
learn concerning the Father,
the
first
have
to
to
Son and the Holy Spirit, to the

same Father, Son and Holy Spirit are one Divine
nature, which is eternal and cause of everything, and that this nature
is rightly and alone called Lord and
God, whom we ought to confess,
effect
in
that the
whom we
ought to believe and
created beings.
(which
'
the
is
John
to
i.
After
this,
whom
worship
is
due from
they taught us the profession
be made) at baptism
29.
to
in order to
Cor. XV. 16-17.
show
that
Ibid.
all
of
all
faith
this is in
54-56.
WOODBROOKE
116
accordance with the sequence
"Go
and baptise
ye, teach
Son and
of
Holy
the
of the teaching of our
Spirit."
of the
Son and
Those who
benefits
'
Holy
ought not
name another
to
why
they added to
hope
benefits in the
by
necessity
we have
and
discipleship,
this
Spirit are
which
to
we draw nigh
know what
we
thing, is able to
We
hensive
have
way
bestow upon
many
in
spoken to you
in
to
kind of benefits are granted to
Son and the Holy
is
and imperishable
eternal and cause of every-
us.
the
explanation of
carefully the
the creed.
all
words
that
It
have been
God you may truly receive the happiness

which may God make us worthy by the grace
our Lord Jesus Christ, to whom and His
of
the future
benefits, of
Begotten,
Father, in conjunction with the Holy
now, always and
Mere
unto the grace of baptism,
order that by keeping without modification the creed
the religion of the fear of
His Only
the reason
also that at the second birth from the
which
remember
of
of
is
past days spoken to your love in a compre-
that embraces
now
behoves you
This
receive the faith in the heavenly
benefits that the Divine nature,
ineffable
faith concerning the future
also that the Father, the
one Divine nature, and
holy baptism
nature beside the one from which
this the profession of
of
said
Spirit.
are about to be baptised in the hope of
benefits are bestowed on all created beings.
all
as
of the
Lord who
name of the Father, and of the

Thus they ^ are taught and thus
baptism in the name of the Father,
the
in
they perform the (sacrament of)
and
STUDIES
for ever
and
ever.
Spirit,
Amen.
ends the transcription of the
be glory and honour,
Amen.
te^t
chapters
'
on the ex-
position of the ci'eed, wntten by the righteous and lover of Christ,

Theodore, bishop and interpreter of the Divine Books.
Mar
'
Matt,
xxviii.
Maimra
9.
'
The
catechumens.
more often means " discourse," " homily," and this sense
1 have
seems to be more fitting for these catechetical lectures of Theodore.
used the word " Chapter " throughout in order to maintain more clearly the
book character given to the work either by the author or by his disciples.
'
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118
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I

First page of the xMS.

AND GARSHUNI, EDITED AND TRANSLATED

Studies, the contents of which are drawn from

the fact that

" Bulletin " of that Library.

" Studies "

Slight changes have accordingly been

hoped that these

be found more suitable

This volume contains the hitherto

not foimd convenient

the preliminary matter as well as in the headings

" Studies," and

have relmquished ray duties

the John Rylands Library, Manchester,

350-428) on the Nicene Creed, which

that the translation

reveals as accurately as possible the secret of the author's argumentation,

nearly always fresh and illuminating.

Short passages were by inadvertence omitted

which was published

John Rylands Library

present edition together with

January issue of the " Bulletin

These have been

publication of the " Studies " in their

bth yuly, 1932.

a pleasing duty to offer here

in the first part of

propose to edit and

translate according to their chronological order.

not the place to write the history of Theodore nor to give

works, some of which have, wholly or partially, survived

full list of his

original or in East Syrian translations.

and condemned, but Nestorianism was

the Council of Chalcedon seems

Ephesus under the familiar

Theodore's teaching in connection with the mystery of

the Incarnation of the

Ephesus Nestorianism was discussed

directly or indirectly responsible for the

three general Councils of Ephesus, of Chalcedon

slight reaction against

commonly called the Council of the

even more directly concerned with Theodore than

in favour of the high esteem in

their origin in his writings

which Theodore was

contemporaries that in condemning doctrinal points

them, and the

found are those of the

and twenty-five years

S3TiodaI fulminations in which his

Council, held about one hundred

after his death.

will here allude to a

the respect with which his contemporaries regarded his

present in Constantinople on the

occasion of the Synod held to decide a question concerning the see of

Bostra in the patriarchate of Antioch.^

the Capital that the