God, therefore, the contriver and founder of all things, as we have said in the second book, before He commenced this excellent work of the world, begot a pure and incorruptible Spirit, whom He called His Son. And although He had afterwards created by Himself innumerable other beings, whom we call angels, this first-begotten, however, was the only one whom He considered worthy of being called by the divine name, as being powerful in His Father's excellence and majesty. (IV,6).
For we especially testify that He was twice born, first in the spirit, and afterwards in the flesh.... For though He was the Son of God from the beginning, He was born again a second time according to the flesh.
The sacred writings teach us, in which it is laid down that this Son of God is the speech, or even the reason of God, and also that the other angels are spirits of God. For speech is breath sent forth with a voice signifying something. But, however, since breath and speech are sent forth from different parts, inasmuch as breath proceeds from the nostrils, speech from the mouth, the difference between the Son of God and the other angels is great. For they proceeded from God as silent spirits, because they were not created to teach the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery to be revealed to man: which word also God Himself first spoke, that through Him He might speak to us, and that He might reveal to us the voice and will of God.
With good reason, therefore, is He called the Speech and the Word of God, because God, by a certain incomprehensible energy and power of His majesty, enclosed the vocal spirit proceeding from His mouth, which he had not conceived in the womb, but in His mind, within a form which has life through its own perception and wisdom, and He also fashioned other spirits of His into angels. Our spirits are liable to dissolution, because we are mortal: but the spirits of God both live, and are lasting, and have perception; because He Himself is immortal, and the Giver both of perception and life. Our expressions, although they are mingled with the air, and fade away, yet generally remain comprised in letters; how much more must we believe that the voice of God both remains for ever, and is accompanied with perception and power, which it has derived from God the Father, as a stream from its fountain! But if any one wonders that God could be produced from God by a putting forth of the voice and breath, if he is acquainted with the sacred utterances of the prophets he will cease to wonder. That Solomon and his father David were most powerful kings, and also prophets, may perhaps be known even to those who have not applied themselves to the sacred writings; the one of whom, who reigned subsequently to the other, preceded the destruction of the city of Troy by one hundred and forty years. His father, the writer of sacred hymns, thus speaks in the thirty-second Psalm: “By the word of God were the heavens made firm; and all their power by the breath of His mouth.” And also again in the forty-fourth Psalm: “My heart has given utterance to a good word; I speak of my doings towards the king;” testifying, in truth, that the works of God are known to no other than to the Son alone, who is the Word of God, and who must reign for ever. Solomon also shows that it is the Word of God, and no other, by whose hands these works of the world were made. “I,” He says, “came forth out of the mouth of the Most High before all creatures: I caused the light that fails not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud.” John also thus taught: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made.” (IV,8).
But the Greeks speak of Him as the Logos, more befittingly than we do as the word, or speech: for Logos signifies both speech and reason, inasmuch as He is both the voice and the wisdom of God. And of this divine speech not even the philosophers were ignorant, since Zeno represents the Logos as the arranger of the established order of things, and the framer of the universe: whom also He calls Fate, and the necessity of things, and God, and the soul of Jupiter, in accordance with the custom, indeed, by which they are wont to regard Jupiter as God. But the words are no obstacle, since the sentiment is in agreement with the truth. For it is the spirit of God which he named the soul of Jupiter. For Trismegistus, who by some means or other searched into almost all truth, often described the excellence and majesty of the word, as the instance before mentioned declares, in which he acknowledges that there is an ineffable and sacred speech, the relation of which exceeds the measure of man's ability. (IV,9).
Therefore the Holy Spirit of God, descending from heaven, chose the holy Virgin, that He might enter into her womb. But she, being filled by the possession of the Divine Spirit, conceived; and without any intercourse with a man, her virgin womb was suddenly impregned....Thus Solomon speaks: “The womb of a virgin was strengthened, and conceived; and a virgin was made fruitful, and became a mother in great pity.” Likewise the prophet Isaiah, Isaiah 7:14 whose words are these: “Therefore God Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel.”.... But He was never called Emmanuel, but Jesus, who in Latin is called Saving, or Saviour, because He comes bringing salvation to all nations. But by this name the prophet declared that God incarnate was about to come to men. For Emmanuel signifies God with us; because when He was born of a virgin, men ought to confess that God was with them.... [Isaiah] declared in another place, saying: “Let the heavens rejoice, and let the clouds put on righteousness; let the earth open, and put forth a Saviour. For I the Lord have begotten Him.” But the Saviour is, as we have said before, Jesus. But in another place the same prophet also thus proclaimed: “Behold, unto us a child is born, unto us a Son is given, whose dominion is upon His shoulders, and His name is called Messenger of great counsel.” For on this account He was sent by God the Father, that He might reveal to all the nations which are under heaven the sacred mystery of the only true God.
But that Christ, after His passion and resurrection, was about to ascend to God the Father, David bore witness in these words in the cixth Psalm: “The Lord said unto my Lord, Sit at my right hand, until I make Your enemies Your footstool.” Whom could this prophet, being himself a king, call his Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah, when he says: “Thus says the Lord God to my Lord Christ, whose right hand I have holden; I will subdue nations before Him, and will break the strength of kings. I will open before Him gates, and the cities shall not be closed. I will go before You, and will make the mountains level; and I will break in pieces the gates of brass, and shatter the bars of iron; and I will give You the hidden and invisible treasures, that You may know that I am the Lord God, which call You by Your name, the God of Israel.” (IV,12).
For which reason it was befitting that the Son also should be twice born, that He also might become “fatherless” and “motherless.” For in His first nativity, which was spiritual, He was “motherless,” because He was begotten by God the Father alone, without the office of a mother. But in His second, which was in the flesh, He was born of a virgin's womb without the office of a father, that, bearing a middle substance between God and man, He might be able, as it were, to take by the hand this frail and weak nature of ours, and raise it to immortality. He became both the Son of God through the Spirit, and the Son of man through the flesh—that is, both God and man.(IV,13).
For these things were done by a great and wonderful plan; and he who shall understand this, will not only cease to wonder that God was tortured by men, but also will easily see that it could not have been believed that he was God if those very things which he censures had not been done. (IV,22).
For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. (IV,25).
Some one may perhaps ask how, when we say that we worship one God only, we nevertheless assert that there are two, God the Father and God the Son: which assertion has driven many into the greatest error.For when the things which we say seem to them probable, they consider that we fail in this one point alone, that we confess that there is another God, and that He is mortal. We have already spoken of His mortality: now let us teach concerning His unity. When we speak of God the Father and God the Son, we do not speak of them as different, nor do we separate each: because the Father cannot exist without the Son, nor can the Son be separated from the Father, since the name of Father cannot be given without the Son, nor can the Son be begotten without the Father. Since, therefore, the Father makes the Son, and the Son the Father, they both have one mind, one spirit, one substance; but the former is as it were an overflowing fountain, the latter as a stream flowing forth from it: the former as the sun, the latter as it were a ray extended from the sun. And since He is both faithful to the Most High Father, and beloved by Him, He is not separated from Him; just as the stream is not separated from the fountain, nor the ray from the sun: for the water of the fountain is in the stream, and the light of the sun is in the ray: just as the voice cannot be separated from the mouth, nor the strength or hand from the body. When, therefore, He is also spoken of by the prophets as the hand, and strength, and word of God, there is plainly no separation; for the tongue, which is the minister of speech, and the hand, in which the strength is situated, are inseparable portions of the body.
We may use an example more closely connected with us. When any one has a son whom he especially loves, who is still in the house, and in the power of his father, although he concede to him the name and power of a master, yet by the civil law the house is one, and one person is called master. So this world is the one house of God; and the Son and the Father, who unanimously inhabit the world, are one God, for the one is as two, and the two are as one. Nor is that wonderful, since the Son is in the Father, for the Father loves the Son, and the Father is in the Son; for He faithfully obeys the will of the Father, nor does He ever do nor has done anything except what the Father either willed or commanded. Lastly, that the Father and the Son are but one God, Isaiah showed in that passage which we have brought forward before, when he said: Isaiah 45:14 “They shall fall down unto You, and make supplication unto You, since God is in You, and there is no other God besides You.” And he also speaks to the same purport in another place: Isaiah 44:6 “Thus says God the King of Israel, and His Redeemer, the everlasting God; I am the first, and I am the last; and beside me there is no God.” When he had set forth two persons, one of God the King, that is, Christ, and the other of God the Father, who after His passion raised Him from the dead, as we have said that the prophet Hosea showed, Hosea 13:14 who said, “I will redeem Him from the power of the grave:” nevertheless, with reference to each person, he introduced the words, “and beside me there is no God,” when he might have said “beside us;” but it was not right that a separation of so close a relationship should be made by the use of the plural number. For there is one God alone, free, most high, without any origin; for He Himself is the origin of all things, and in Him at once both the Son and all things are contained. Wherefore, since the mind and will of the one is in the other, or rather, since there is one in both, both are justly called one God; for whatever is in the Father flows on to the Son, and whatever is in the Son descends from the Father. Therefore that highest and matchless God cannot be worshipped except through the Son. He who thinks that he worships the Father only, as he does not worship the Son, so he does not worship even the Father. But he who receives the Son, and bears His name, he truly together with the Son worships the Father also, since the Son is the ambassador, and messenger, and priest of the Most High Father. He is the door of the greatest temple, He the way of light, He the guide to salvation, He the gate of life.(IV,29).
Epitome of the Divine Institutes
Last Update: January 23, 2011
I will now say what wise religion, or religious wisdom, is. God, in the beginning, before He made the world, from the fountain of His own eternity, and from the divine and everlasting Spirit, begot for Himself a Son incorruptible, faithful, corresponding to His Father's excellence and majesty. He is virtue, He is reason, He is the word of God, He is wisdom.(42)
But lest by any chance there should be any doubt in your mind why we call Him Jesus Christ, who was born of God before the world, and who was born of man three hundred years ago, I will briefly explain to you the reason. The same person is the son of God and of man. For He was twice born: first of God, in the spirit, before the origin of the world; afterwards in the flesh of man, in the reign of Augustus....the supreme Father ordered Him to descend to the earth, and to put on a human body, that, being subject to the sufferings of the flesh, He might teach virtue and patience not only by words, but also by deeds. Therefore He was born a second time as man, of a virgin, without a father, that, as in His first spiritual birth, being born of God alone, He was made a sacred spirit, so in His second and fleshly birth, being born of a mother only, He might become holy flesh, that through Him the flesh, which had become subject to sin, might be freed from destruction. (43).
For He was with us on the earth, when He assumed flesh; and He was no less God in man, and man in God....therefore, being God, He took upon Him flesh, that, becoming a mediator between God and man, having overcome death, He might by His guidance lead man to God. (44).
He who has not acknowledged the Son has been unable to acknowledge the Father. This is wisdom, and this is the mystery of the Supreme God. God willed that He should be acknowledged and worshipped through Him. On this account He sent the prophets beforehand to announce His coming, that when the things which had been foretold were fulfilled in Him, then He might be believed by men to be both the Son of God and God.
Nor, however, must the opinion be entertained that there are two Gods, for the Father and the Son are one. For since the Father loves the Son, and gives all things to Him, and the Son faithfully obeys the Father, and wills nothing except that which the Father does, it is plain that so close a relationship cannot be separated, so that they should be said to be two in whom there is but one substance, and will, and faith. Therefore the Son is through the Father, and the Father through the Son. One honour is to be given to both, as to one God, and is to be so divided through the worship of the two, that the division itself may be bound by an inseparable bond of union. He will leave nothing to himself, who separates either the Father from the Son, or the Son from the Father. (49).
It remains to answer those also, who deem that it was unbecoming and unreasonable that God should be clothed with a mortal body; that He should be in subjection to men; that He should endure insults; that He should even suffer tortures and death. )