{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/204/2040357.htm","path":"chr/ecf/204/2040357.htm","source_url":"https://sacred-texts.com/chr/ecf/204/2040357.htm","text":"Chapter XII.\u2014Texts Explained; Secondly, Ps. 45:7, 8. Whether the words \u2018therefore,\u2019 \u2018anointed,\u2019 &c., imply that the Word has been rewarded. Argued against first from the word \u2018fellows\u2019 or \u2018partakers.\u2019 He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word \u2018wherefore\u2019 implies His divinity. \u2018Thou hast loved righteousness,\u2019 &c., do not imply trial or choice.\n46. Such an explanation of the Apostle\u2019s words confutes the irreligious men; and what the sacred poet says admits also the same orthodox sense, which they misinterpret, but which in the Psalmist is manifestly religious. He says then, \u2018Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy Kingdom. Thou hast loved righteousness, and hated iniquity, therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows 2080 .\u2019 Behold, O ye Arians, and acknowledge even hence the truth. The Singer speaks of us all as \u2018fellows\u2019 or \u2018partakers\u2019 of the Lord: but were He one of things which come out of nothing and of things originate, He Himself had been one of those who partake. But, since he hymned Him as the eternal God, saying, \u2018Thy throne, O God, is for ever and ever,\u2019 and has declared that all other things partake of Him, what conclusion must we draw, but that He is distinct from originated things, and He only the Father\u2019s veritable Word, Radiance, and Wisdom, which all things originate partake 2081 , being sanctified by Him in the Spirit 2082 ? And therefore He is here \u2018anointed,\u2019 not that He may become God, for He was so even before; nor that He may become King, for He had the Kingdom eternally, existing as God\u2019s Image, as the sacred Oracle shews; but in our behalf is this written, as before. For the Israelitish kings, upon their being anointed, then became kings, not being so before, as David, as Hezekiah, as Josiah, and the rest; but the Saviour on the contrary, being God, and ever ruling in the Father\u2019s Kingdom, and being Himself He that supplies the Holy Ghost, nevertheless is here said to be anointed, that, as before, being said as man to be anointed with the Spirit, He might provide for us men, not only exaltation and resurrection, but the indwelling and intimacy of the Spirit. And signifying this the Lord Himself hath said by His own mouth in the Gospel according to John, \u2018I have sent them into the world, and for their sakes do I sanctify Myself, that they may be sanctified in the truth 2083 .\u2019 In saying this He has shown that He is not the sanctified, but the Sanctifier; for He is not sanctified by other, but Himself sanctifies Himself, that we may be sanctified in the truth. He who sanctifies Himself is Lord of sanctification. How then does this take place? What does He mean but this? \u2018I, being the Father\u2019s Word, I give to Myself, when becoming man, the Spirit; and Myself, become man, do I sanctify in Him, that henceforth in Me, who am Truth (for \u201cThy Word is Truth\u201d), all may be sanctified.\u2019\n47. If then for our sake He sanctifies Himself, and does this when He is become man, it is very plain that the Spirit\u2019s descent on Him in Jordan was a descent upon us, because of His bearing our body. And it did not take place for promotion to the Word, but again for our sanctification, that we might share His anointing, and of us it might be said, \u2018Know ye not that ye are God\u2019s Temple, and the Spirit of God dwelleth in you 2084 ?\u2019 For when the Lord, as man, was washed in Jordan, it was we who were washed in Him and by Him 2085 . And when He received the Spirit, we it was who by Him were made recipients of It. And moreover for this reason, not as Aaron or p. 334 David or the rest, was He anointed with oil, but in another way above all His fellows, \u2018with the oil of gladness,\u2019 which He Himself interprets to be the Spirit, saying by the Prophet, \u2018The Spirit of the Lord is upon Me, because the Lord hath anointed Me 2086 ;\u2019 as also the Apostle has said, \u2018How God anointed Him with the Holy Ghost. 2087 \u2019 When then were these things spoken of Him but when He came in the flesh and was baptized in Jordan, and the Spirit descended on Him? And indeed the Lord Himself said, \u2018The Spirit shall take of Mine;\u2019 and \u2018I will send Him;\u2019 and to His disciples, \u2018Receive ye the Holy Ghost 2088 .\u2019 And notwithstanding, He who, as the Word and Radiance of the Father, gives to others, now is said to be sanctified, because now He has become man, and the Body that is sanctified is His. From Him then we have begun to receive the unction and the seal, John saying, \u2018And ye have an unction from the Holy One;\u2019 and the Apostle, \u2018And ye were sealed with the Holy Spirit of promise 2089 .\u2019 Therefore because of us and for us are these words. What advance then of promotion, and reward of virtue or generally of conduct, is proved from this in our Lord\u2019s instance? For if He was not God, and then had become God, if not being King He was preferred to the Kingdom, your reasoning would have had some faint plausibility. But if He is God and the throne of His kingdom is everlasting, in what way could God advance? or what was there wanting to Him who was sitting on His Father\u2019s throne? And if, as the Lord Himself has said, the Spirit is His, and takes of His, and He sends It, it is not the Word, considered as the Word and Wisdom, who is anointed with the Spirit which He Himself gives, but the flesh assumed by Him which is anointed in Him and by Him 2090 ; that the sanctification coming to the Lord as man, may come to all men from Him. For not of Itself, saith He, doth the Spirit speak, but the Word is He who gives It to the worthy. For this is like the passage considered above; for as the Apostle has written, \u2018Who existing in form of God thought it not a prize to be equal with God, but emptied Himself, and took a servant\u2019s form,\u2019 so David celebrates the Lord, as the everlasting God and King, but sent to us and assuming our body which is mortal. For this is his meaning in the Psalm, \u2018All thy garments 2091 smell of myrrh, aloes, and cassia;\u2019 and it is represented by Nicodemus and by Mary\u2019s company, when the one came bringing \u2018a mixture of myrrh and aloes, about an hundred pounds weight;\u2019 and the others 2092 \u2018the spices which they had prepared\u2019 for the burial of the Lord\u2019s body.\n48. What advancement then was it to the Immortal to have assumed the mortal? or what promotion is it to the Everlasting to have put on the temporal? what reward can be great to the Everlasting God and King in the bosom of the Father? See ye not, that this too was done and written because of us and for us, that us who are mortal and temporal, the Lord, become man, might make immortal, and bring into the everlasting kingdom of heaven? Blush ye not, speaking lies against the divine oracles? For when our Lord Jesus Christ had been among us, we indeed were promoted, as rescued from sin; but He is the same 2093 ; nor did He alter, when He became man (to repeat what I have said), but, as has been written, \u2018The Word of God abideth for ever 2094 .\u2019 Surely as, before His becoming man, He, the Word, dispensed to the saints the Spirit as His own 2095 , so also when made man, He sanctifies all by the Spirit and says to His Disciples, \u2018Receive ye the Holy Ghost.\u2019 And He gave to Moses and the other seventy; and through Him David prayed to the Father, saying, \u2018Take not Thy Holy Spirit from me 2096 .\u2019 On the other hand, when made man, He said, \u2018I will send to you the Paraclete, the Spirit of truth 2097 ;\u2019 and He sent Him, He, the Word of God, as being faithful. Therefore \u2018Jesus Christ is the same yesterday, to-day, and for ever 2098 ,\u2019 remaining unalterable, and at once gives and receives, giving as God\u2019s Word, receiving as man. It is not the Word then, viewed as the Word, that is promoted; for He had all things and has them always; but men, who have in Him and through Him their origin 2099 of receiving them. p. 335 For, when He is now said to be anointed in a human respect, we it is who in Him are anointed; since also when He is baptized, we it is who in Him are baptized. But on all these things the Saviour throws much light, when He says to the Father, \u2018And the glory which Thou gavest Me, I have given to them, that they may be one, even as We are one 2100 .\u2019 Because of us then He asked for glory, and the words occur, \u2018took\u2019 and \u2018gave\u2019 and \u2018highly exalted,\u2019 that we might take, and to us might be given, and we might be exalted in Him; as also for us He sanctifies Himself, that we might be sanctified in Him 2101 .\n49. But if they take advantage of the word \u2018wherefore,\u2019 as connected with the passage in the Psalm, \u2018Wherefore God, even Thy God, hath anointed Thee,\u2019 for their own purposes, let these novices in Scripture and masters in irreligion know, that, as before, the word \u2018wherefore\u2019 does not imply reward of virtue or conduct in the Word, but the reason why He came down to us, and of the Spirit\u2019s anointing which took place in Him for our sakes. For He says not, \u2018Wherefore He anointed Thee in order to Thy being God or King or Son or Word;\u2019 for so He was before and is for ever, as has been shewn; but rather, \u2018Since Thou art God and King, therefore Thou wast anointed, since none but Thou couldest unite man to the Holy Ghost, Thou the Image of the Father, in which 2102 we were made in the beginning; for Thine is even the Spirit.\u2019 For the nature of things originate could give no warranty for this, Angels having transgressed, and men disobeyed 2103 . Wherefore there was need of God and the Word is God; that those who had become under a curse, He Himself might set free. If then He was of nothing, He would not have been the Christ or Anointed, being one among others and having fellowship as the rest 2104 . But, whereas He is God, as being Son of God, and is everlasting King, and exists as Radiance and Expression 2105 of the Father, therefore fitly is He the expected Christ, whom the Father announces to mankind, by revelation to His holy Prophets; that as through Him we have come to be, so also in Him all men might be redeemed from their sins, and by Him all things might be ruled 2106 . And this is the cause of the anointing which took place in Him, and of the incarnate presence of the Word 2107 , which the Psalmist foreseeing, celebrates, first His Godhead and kingdom, which is the Father\u2019s, in these tones, \u2018Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy Kingdom 2108 ;\u2019 then announces His descent to us thus, \u2018Wherefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows 2109 .\u2019\n50. What is there to wonder at, what to disbelieve, if the Lord who gives the Spirit, is here said Himself to be anointed with the Spirit, at a time when, necessity requiring it, He did not refuse in respect of His manhood to call Himself inferior to the Spirit? For the Jews saying that He cast out devils in Beelzebub, He answered and said to them, for the exposure of their blasphemy, \u2018But if I through the Spirit of God cast out demons 2110 .\u2019 Behold, the Giver of the Spirit here says that He cast out demons in the Spirit; but this is not said, except because of His flesh. For since man\u2019s nature is not equal of itself to casting out demons, but only in power of the Spirit, therefore as man He said, \u2018But if I through the Spirit of God cast out demons.\u2019 Of course too He signified that the blasphemy offered to the Holy Ghost is greater than that against His humanity, when He said, \u2018Whosoever shall speak a word against the Son of man, it shall be forgiven him;\u2019 such as were those who said, \u2018Is p. 336 not this the carpenter\u2019s son 2111 ?\u2019 but they who blaspheme against the Holy Ghost, and ascribe the deeds of the Word to the devil, shall have inevitable punishment 2112 . This is what the Lord spoke to the Jews, as man; but to the disciples shewing His Godhead and His majesty, and intimating that He was not inferior but equal to the Spirit, He gave the Spirit and said, \u2018Receive ye the Holy Ghost,\u2019 and \u2018I send Him,\u2019 and \u2018He shall glorify Me,\u2019 and \u2018Whatsoever He heareth, that He shall speak 2113 .\u2019 As then in this place the Lord Himself, the Giver of the Spirit, does not refuse to say that through the Spirit He casts out demons, as man; in like manner He the same, the Giver of the Spirit, refused not to say, \u2018The Spirit of the Lord is upon Me, because He hath anointed Me 2114 ,\u2019 in respect of His having become flesh, as John hath said; that it might be shewn in both these particulars, that we are they who need the Spirit\u2019s grace in our sanctification, and again who are unable to cast out demons without the Spirit\u2019s power. Through whom then and from whom behoved it that the Spirit should be given but through the Son, whose also the Spirit is? and when were we enabled to receive It, except when the Word became man? and, as the passage of the Apostle shews, that we had not been redeemed and highly exalted, had not He who exists in form of God taken a servant\u2019s form, so David also shews, that no otherwise should we have partaken the Spirit and been sanctified, but that the Giver of the Spirit, the Word Himself, hast spoken of Himself as anointed with the Spirit for us. And therefore have we securely received it, He being said to be anointed in the flesh; for the flesh being first sanctified in Him 2115 , and He being said, as man, to have received for its sake, we have the sequel of the Spirit grace, receiving \u2018out of His fulness 2116 .\u2019\n51. Nor do the words, \u2018Thou hast loved righteousness and hated iniquity,\u2019 which are added in the Psalm, show, as again you suppose, that the Nature of the Word is alterable, but rather by their very force signify His unalterableness. For since of things originate the nature is alterable, and the one portion had transgressed and the other disobeyed, as has been said, and it is not certain how they will act, but it often happens that he who is now good afterwards alters and becomes different, so that one who was but now righteous, soon is found unrighteous, wherefore there was here also need of one unalterable, that men might have the immutability of the righteousness of the Word as an image and type for virtue 2117 . And this thought commends itself strongly to the right-minded. For since the first man Adam altered, and through sin death came into the world, therefore it became the second Adam to be unalterable; that, should the Serpent again assault, even the Serpent\u2019s deceit might be baffled, and, the Lord being unalterable and unchangeable, the Serpent might become powerless in his assault against all. For as when Adam had transgressed, his sin reached unto all men, so, when the Lord had become man and had overthrown the Serpent, that so great strength of His is to extend through all men, so that each of us may say, \u2018For we are not ignorant of his devices. 2118 \u2019 Good reason then that the Lord, who ever is in nature unalterable, loving righteousness and hating iniquity, should be anointed and Himself sent, that, He, being and remaining the same 2119 , by taking this alterable flesh, \u2018might condemn sin in it 2120 ,\u2019 and might secure its freedom, and its ability 2121 henceforth \u2018to fulfil the righteousness of the law\u2019 in itself, so as to be able to say, \u2018But we are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in us 2122 .\u2019\n52. Vainly then, here again, O Arians, have ye made this conjecture, and vainly alleged the words of Scripture; for God\u2019s Word is unalterable, and is ever in one state, not as it may happen 2123 , but as the Father is; since how is He like the Father, unless He be thus? or how is all that is the Father\u2019s the Son\u2019s also, if He has not the unalterableness and unchangeableness of the Father 2124 ? Not as being subject to laws 2125 , and biassed to one side, does He love the one and hate the other, lest, if from fear of falling away He chooses the one, we admit that He is alterable otherwise also; but, as being God and the Father\u2019s Word, He is a just judge and lover of virtue, or rather its dispenser. Therefore being just and holy by nature, on this account He is said to love righteousness and to hate iniquity; as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. And divine Scripture p. 337 says the same of the Father; \u2018The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity 2126 ,\u2019 and \u2018The Lord loveth the gates of Sion, more than all the dwellings of Jacob 2127 ;\u2019 and, \u2018Jacob have I loved, but Esau have I hated 2128 ;\u2019 and in Isaiah there is the voice of God again saying, \u2018I the Lord love righteousness, and hate robbery of unrighteousness 2129 .\u2019 Let them then expound those former words as these latter; for the former also are written of the Image of God: else, misinterpreting these as those, they will conceive that the Father too is alterable. But since the very hearing others say this is not without peril, we do well to think that God is said to love righteousness and to hate robbery of unrighteousness, not as if biassed to one side, and capable of the contrary, so as to select the latter and not choose the former, for this belongs to things originated, but that, as a judge, He loves and takes to Him the righteous and withdraws from the bad. It follows then to think the same concerning the Image of God also, that He loves and hates no otherwise than thus. For such must be the nature of the Image as is Its Father, though the Arians in their blindness fail to see either that image or any other truth of the divine oracles. For being forced from the conceptions or rather misconceptions 2130 of their own hearts, they fall back upon passages of divine Scripture, and here too from want of understanding, according to their wont, they discern not their meaning; but laying down their own irreligion as a sort of canon of interpretation 2131 , they wrest the whole of the divine oracles into accordance with it. And so on the bare mention of such doctrine, they deserve nothing but the reply, \u2018Ye do err, not knowing the Scriptures nor the power of God 2132 ;\u2019 and if they persist in it, they must be put to silence, by the words, \u2018Render to\u2019 man \u2018the things that are\u2019 man\u2019s, \u2018and to God the things that are\u2019 God\u2019s 2133 .\nIt is here said that all things \u2018originate\u2019 partake the Son and are \u2018sanctified\u2019 by the Spirit. How a \u03b3\u03ad\u03bd\u03bd\u03b7\u03c3\u03b9\u03c2 or adoption through the Son is necessary for every creature in order to its consistence, life, or preservation, has been explained, p. 162, note 3. Sometimes the Son was considered as the special Principle of reason, as by Origen, ap. Athan. Serap. iv. 9. vid. himself. de Incarn. 11. These offices of the Son and the Spirit are contrasted by S. Basil, in his de Sp. S. \u03c4\u1f78\u03bd \u03c0\u03c1\u03bf\u03c3\u03c4\u03ac\u03c4\u03c4\u03bf\u03bd\u03c4\u03b1 \u03ba\u03cd\u03c1\u03b9\u03bf\u03bd, \u03c4\u1f78\u03bd \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03bf\u1fe6\u03bd\u03c4\u03b1 \u03bb\u03cc\u03b3\u03bf\u03bd, \u03c4\u1f78 \u03c3\u03c4\u03b5\u03c1\u03b5\u03bf\u1fe6\u03bd \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, &c. c. 16. n. 38.\n333:2083\nJohn 17:18, 19, vid. Cyril, Thesaur. 20.\n333:2084 333:2085\nPusey on Baptism, 2nd Ed. pp. 275\u2013293.\n334:2086 334:2087 334:2088\nJohn 16:14, 7; xx. 22.\n334:2089 334:2090\nElsewhere Athan. says that our Lord\u2019s Godhead was the immediate anointing or chrism of the manhood He assumed, in Apollin. ii. 3, Orat. iv. \u00a736. vid. Origen. Periarch. ii. 6. n. 4. And S. Greg. Naz. still more expressly, and from the same text as Athan. Orat. x. fin. Again, \u2018This [the Godhead] is the anointing of the manhood, not sanctifying by an energy as the other Christs [anointed] but by a presence of Him whole who anointed, \u1f45\u03bb\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u03c7\u03c1\u03af\u03bf\u03bd\u03c4\u03bf\u03c2; whence it came to pass that what anointed was called man and what was anointed was made God.\u2019 Orat. xxx. 20. Damasc. F. O. iii. 3. Dei Filius, sicut pluvia in vellus, toto divinitatis unguento nostram se fudit in carnem. Chrysolog. Serm. 60. It is more common, however, to consider that the anointing was the descent of the Spirit, as Athan. says at the beginning of this section, according to Luke iv. 18; Acts x. 38.\n334:2091\nPs. xlv. 8. Our Lord\u2019s manhood is spoken of as a garment; more distinctly afterwards, \u2018As Aaron was himself, and did not change on putting round him the high priest\u2019s garment, but remaining the same, was but clothed,\u2019 &c, Orat. ii. 8. On the Apollinarian abuse of the idea, vid. note in loc.\n334:2092 334:2093 334:2094\nIsa. 1:0, Isa. 40:8. \u03bb\u03cc\u03b3\u03bf\u03c2 but \u1fe5\u1fc6\u03bc\u03b1. LXX.\n334:2095 334:2096 334:2097 334:2098 334:2099\nThe word origin, \u1f00\u03c1\u03c7\u1f74, implies the doctrine, more fully brought out in other passages of the Fathers, that our Lord has deigned to become an instrumental cause, as it may be called, of the life of each individual Christian. For at first sight it may be objected to the whole course of Athan.\u2019s argument thus;\u2014What connection is there between the sanctification of Christ\u2019s manhood and ours? how does it prove that human nature is sanctified because a particular specimen of it was sanctified in Him? S. Chrysostom explains, Hom. in Matt. lxxxii. 5. And just before, \u2018It sufficed not for Him to be made man, to be scourged, to be sacrificed; but He assimilates us to Him (\u1f00\u03bd\u03b1\u03c6\u03cd\u03c1\u03b5\u03b9 \u1f11\u03b1\u03c5\u03c4\u1f78\u03bd \u1f21\u03bc\u1fd6\u03bd), nor merely by faith, but really, has He made us His body.\u2019 Again, \u2018That we are commingled (\u1f00\u03bd\u03b1\u03ba\u03b5\u03c1\u03b1\u03c3\u03b8\u1ff6\u03bc\u03b5\u03bd) into that flesh, not merely through love, but really, is brought about by means of that food which He has bestowed upon us.\u2019 Hom. in Joann. 46. 3. And so S. Cyril writes against Nestorius: \u2018Since we have proved that Christ is the Vine, and we branches as adhering to a communion with Him, not spiritual merely but bodily, why clamours he against us thus bootlessly, saying that, since we adhere to Him, not in a bodily way, but rather by faith and the affection of love according to the Law, therefore He has called, not His own flesh the vine, but rather the Godhead?\u2019 in Joann. lib. 10. Cap. 2. pp. 863, 4. And Nyssen, Orat. Catech. 37. Decoct\u00e2 quasi per ollam carnis nostr\u00e6 cruditate, sanctificavit in \u00e6ternum nobis cibum carnem suam. Paulin. Ep. 23. Of course in such statements nothing material is implied; Hooker says, \u2018The mixture of His bodily substance with ours is a thing which the ancient Fathers disclaim. Yet the mixture of His flesh with ours they speak of, to signify what our very bodies through mystical conjunction receive from that vital efficacy which we know to be in His, and from bodily mixtures they borrow divers similitudes rather to declare the truth than the manner of coherence between His sacred and the sanctified bodies of saints.\u2019 Eccl. Pol. v. 56. \u00a710. But without some explanation of this nature, language such as S. Athanasius\u2019s in the text seems a mere matter of words. vid. infr. \u00a750 fin.\n335:2100 335:2101 335:2102 335:2103\n\u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd \u03bc\u1f72\u03bd \u03c0\u03b1\u03c1\u03b1\u03b2\u03b1\u03bd\u03c4\u03c9\u03bd, \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b4\u1f72 \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03c5\u03c3\u03b1\u03bd\u03c4\u03c9\u03bd. vid. infr. \u00a751. init. Cf. ad Afr. 7. vid. de Decr. 19, note 3. infr. Orat. ii. iii. Cyril. in Joann. lib. v. 2. On the subject of the sins of Angels, vid. Huet. Origen. ii. 5. \u00a716. Petav. Dogm. t. 3. p. 87. Dissert. Bened. in Cyril. Hier. iii. 5. Natal. Alex. Hist. \u00c6t. i. Diss. 7.\n335:2104 335:2105 335:2106\nThe word wherefore is here declared to denote the fitness why the Son of God should become the Son of man. His Throne, as God, is for ever; He has loved righteousness; therefore He is equal to the anointing of the Spirit, as man. And so S. Cyril on the same text, as in l. c. in the foregoing note. Cf. Leon Ep. 64. 2. vid. de Incarn. 7 fin. 10. In illud Omn. 2. Cyril. in Gen. i. p. 13.\n335:2107\n\u1f14\u03bd\u03c3\u03b1\u03c1\u03ba\u03bf\u03c2 \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1. This phrase which has occurred above, \u00a78. is very frequent with Athan. vid. also Cyril. Catech. iii. 11. xii. 15. xiv. 27, 30, Epiph. H\u00e6r. 77. 17. The Eutychians avail themselves of it at the Council of Constantinople, vid. Hard. Conc. t. 2. pp. 164, 236.\n335:2108 335:2109 335:2110 336:2111\nMatt. xii. 32; xiii. 55.\n336:2112\n[Cf. Prolegg. ch. iii. \u00a71 (22).].\n336:2113\nJohn xx. 22; xvi. 13, 14.\n336:2114 336:2115 336:2116 336:2117\nVid. de Incarn. 13. 14. vid. also Gent. 41 fin. and Nic. Def. 17, note 5. Cum justitia nulla esset in terra doctorem misit, quasi vivam legem. Lactant. Instit. iv. 25. \u2018The Only-begotten was made man like us,\u2026as if lending us His own stedfastness.\u2019 Cyril. in Joann. lib. v. 2. p. 473; vid. also Thesaur. 20. p. 198. August. de Corr. et Grat. 10\u201312. Damasc. F. O. iv. 4. But the words of Athan. embrace too many subjects to illustrate distinctly in a note.\n336:2118 336:2119 336:2120\nRom. 8:3, 4Rom. viii. 3; ib. 4.\n336:2121\nCf. de Incarn. 7, Orat. ii. 68.\n336:2122 336:2123\n\u1f01\u03c0\u03bb\u1ff6\u03c2, \u03bf\u1f50\u03ba \u1f01\u03c0\u03bb\u1ff6\u03c2 \u1f61\u03c1\u03af\u03c3\u03b8\u03b7, \u1f00\u03bb\u03bb\u1fbd \u1f00\u03ba\u03c1\u03b9\u03b2\u1ff6\u03c2 \u1f10\u03be\u03b7\u03c4\u03ac\u03c3\u03b8\u03b7. Socr. i. 9. p. 31.\n336:2124\nJohn xvii. 10, \u00a735, note 2.\n336:2125\nEunomius said that our Lord was utterly separate from the Father, \u2018by natural law,\u2019 \u03bd\u03cc\u03bc\u1ff3 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2; S. Basil observes, \u2018as if the God of all had not power over Himself, \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2, but were in bondage under the decrees of necessity.\u2019 contr. Eunom. ii. 30.\n337:2126\nPs. xi. 7; v. 5.\n337:2127 337:2128 337:2129 337:2130\n\u1f10\u03bd\u03bd\u03bf\u03b9\u1ff6\u03bd \u03bc\u1fb6\u03bb\u03bb\u03bf\u03bd \u03b4\u1f72 \u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03b9\u1ff6\u03bd, vid. \u00a740, note 1.\n337:2131\nInstead of professing to examine Scripture or to acquiesce in what they had been taught, the Arians were remarkable for insisting on certain abstract positions or inferences on which they make the whole controversy turn. Vid. Socrates\u2019 account of Arius\u2019s commencement, \u2018If God has a Son, he must have a beginning of existence,\u2019 &c. &c., and so the word \u1f00\u03b3\u03b5\u03bd\u03b7\u03c4\u03cc\u03bd.\n337:2132 337:2133","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. IV: Against the Arians. (Orationes contra Arianos IV.): Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice.","type":"page"}