{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/205/2050114.htm","path":"chr/ecf/205/2050114.htm","source_url":"https://sacred-texts.com/chr/ecf/205/2050114.htm","text":"\u00a74. He further shows the operations of God to be expressed by human illustrations; for what hands and feet and the other parts of the body with which men work are, that, in the case of God, the will alone is, in place of these. And so also arises the divergence of generation; wherefore He is called Only-begotten, because He has no community with other generation such as is observed in creation 871 , but in that He is called the \u201cbrightness of glory,\u201d and the \u201csavour of ointment,\u201d He shows the close conjunction and co-eternity of His Nature with the Father 872\nNow these modes of generation being well known to men, the loving dispensation of the Holy Spirit, in delivering to us the Divine mysteries, conveys its instruction on those matters which transcend language by means of what is within our capacity, as it does also constantly elsewhere, when it portrays the Divinity in bodily terms, making mention, in speaking concerning God, of His eye, His eyelids, His ear, His fingers, His hand, His right hand, His arm, His feet, His shoes 873 , and the like,\u2014none of which things is apprehended to belong in its primary sense to the Divine Nature,\u2014but turning its teaching to what we can easily perceive, it describes by terms well worn in human use, facts that are beyond every name, while by each of the terms employed concerning God we are led analogically to some more exalted conception. In this way, then, it employs the numerous forms of generation to present to us, from the inspired teaching, the unspeakable existence of the Only-begotten, taking just so much from each as may be reverently admitted into our conceptions concerning God. For as its mention of \u201cfingers,\u201d \u201chand,\u201d and \u201carm,\u201d in speaking of God, does not by the phrase portray the structure of the limb out of bones and sinews and flesh and ligaments, but signifies by such an expression His effective and operative power, and as it indicates by each of the other words of this kind those conceptions concerning God which correspond to them, not admitting the corporeal senses of the words, so also it speaks indeed of the forms of these modes of coming into being as applied to the Divine p. CCV Nature, yet does not speak in that sense which our customary knowledge enables us to understand. For when it speaks of the formative power, it calls that particular energy by the name of \u201cgeneration,\u201d because the word expressive of Divine power must needs descend to our lowliness, yet it does not indicate all that is associated with formative generation among ourselves,\u2014neither place nor time nor preparation of material, nor the co-operation of instruments, nor the purpose in the things produced, but it leaves these out of sight, and greatly and loftily claims for God the generation of the things that are, where it says, \u201cHe spake and they were begotten, He commanded and they were created 874 .\u201d Again, when it expounds that unspeakable and transcendent existence which the Only-begotten has from the Father, because human poverty is incapable of the truths that are too high for speech or thought, it uses our language here also, and calls Him by the name of \u201cSon,\u201d\u2014a name which our ordinary use applies to those who are produced by matter and nature. But just as the word, which tells us in reference to God of the \u201cgeneration\u201d of the creation, did not add the statement that it was generated by the aid of any material, declaring that its material substance, its place, its time, and all the like, had their existence in the power of His will, so here too, in speaking of the \u201cSon,\u201d it leaves out of sight both all other things which human nature sees in earthly generation (passions, I mean, and dispositions, and the co-operation of time and the need of place, and especially matter), without all which earthly generation as a result of nature does not occur. Now every such conception of matter and interval being excluded from the sense of the word \u201cSon,\u201d nature alone remains, and hereby in the word \u201cSon\u201d is declared concerning the Only-begotten the close and true character of His manifestation from the Father. And since this particular species of generation did not suffice to produce in us an adequate idea of the unspeakable existence of the Only-begotten, it employs also another species of generation, that which is the result of efflux, to express the Divine Nature of the Son, and calls Him \u201cthe brightness of glory 875 ,\u201d the \u201csavour of ointment 876 ,\u201d the \u201cbreath of God 877 ,\u201d which our accustomed use, in the scientific discussion we have already made, calls material efflux. But just as in the previous cases neither the making of creation nor the significance of the word \u201cSon\u201d admitted time, or matter, or place, or passion, so here also the phrase, purifying the sense of \u201cbrightness\u201d and the other terms from every material conception, and employing only that element in this particular species of generation which is suitable to the Divinity, points by the force of this mode of expression to the truth that He is conceived as being both from Him and with Him. For neither does the word \u201cbreath\u201d present to us dispersion into the air from the underlying matter, nor \u201csavour\u201d the transference that takes place from the quality of the ointment to the air, nor \u201cbrightness\u201d the efflux by means of rays from the body of the sun; but this only, as we have said, is manifested by this particular mode of generation, that He is conceived to be of Him and also with Him, no intermediate interval existing between the Father and that Son Who is of Him. And since, in its abundant loving-kindness, the grace of the Holy Spirit has ordered that our conceptions concerning the Only-begotten Son should arise in us from many sources, it has added also the remaining species of things contemplated in generation,\u2014that, I mean, which is the result of mind and word. But the lofty John uses especial foresight that the hearer may not by any means by inattention or feebleness of thought fall into the common understanding of \u201cWord,\u201d so that the Son should be supposed to be the voice of the Father. For this reason he prepares us at his first proclamation to regard the Word as in essence, and not in any essence foreign to or dissevered from that essence whence It has Its being, but in that first and blessed Nature. For this is what he teaches us when he says the Word \u201cwas in the beginning 878 ,\u201d and \u201cwas with God 879 ,\u201d being Himself also both God and all else that the \u201cBeginning\u201d is. For thus it is that he makes his discourse on the Godhead, touching the eternity of the Only-begotten. Seeing then that these modes of generation (those, I mean, which are the result of cause) are ordinarily known among us, and are employed by Holy Scripture for our instruction on the subjects before us, in such a way as it might be expected that each of them would be applied to the presentation of Divine conceptions, let the reader of our argument \u201cjudge righteous judgement 880 ,\u201d whether any of the assertions that heresy makes have any force against the truth.\nThis passage is clearly corrupt: the general sense as probably intended is given here.\nCCIV:872\nSee note 7 in the last section.\nCCIV:873\nThe reference is probably to Ps. 60:8, Ps. 108:9Ps. lx. 8, and Ps. cviii. 9.\nCCV:874\nPs. cxlviii. 5 (LXX.).\nCCV:875 CCV:876\nPerhaps Song of Sol. 1.3.\nCCV:877 CCV:878\nCf. S. John i. 1\nCCV:879\nS. John vii. 24","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. V: Dogmatic Treatises.: He further shows the operations of God to be expressed by human illustrations; for what hands and feet and the other parts of the body with which men work are, that, in the case of God, the will alone is, in place of these. And so also arises the divergence of generation; wherefore He is called Only-begotten, because He has no community with other generation such as is observed in creation, but in that He is called the \u201cbrightness of glory,\u201d and the \u201csavour of ointment,\u201d He shows the close conjunction and co-eternity of His Nature with the Father.","type":"page"}