{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/208/2080037.htm","path":"chr/ecf/208/2080037.htm","source_url":"https://sacred-texts.com/chr/ecf/208/2080037.htm","text":"Against those who assert that it is not proper for \u201cwith whom\u201d to be said of the Son, and that the proper phrase is \u201cthrough whom.\u201d\n16. But their contention is that to use the phrase \u201cwith him\u201d is altogether strange and unusual, while \u201cthrough him\u201d is at once most familiar in Holy Scripture, and very common in the language of the brotherhood. 817 What is our answer to this? We say, Blessed are the ears that have not heard you and the hearts that have been kept from the wounds of your words. To you, on the other hand, who are lovers of Christ, 818 I say that the Church recognizes both uses, and deprecates neither as subversive of the other. For whenever we are contemplating the majesty of the nature of the Only Begotten, and the excellence of His dignity, we bear witness that the glory is with the Father; while on the other hand, whenever we bethink us of His bestowal 819 on us of good gifts, and of our access 820 to, and admission into, the household of God, 821 we confess that this grace is effected for us through Him and by 822 Him.\nIt follows that the one phrase \u201cwith whom\u201d is the proper one to be used in the ascription of glory, while the other, \u201cthrough whom,\u201d is specially appropriate in giving of thanks. It is also quite untrue to allege that the phrase \u201cwith whom\u201d is unfamiliar in the usage of the devout. All those whose soundness of character leads them to hold the dignity of antiquity to be more honourable than mere new-fangled novelty, and who have preserved the tradition of their fathers 823 unadulterated, alike in town and in country, have employed this phrase. It is, on the contrary, they who are surfeited with the familiar and the customary, and arrogantly assail the old as stale, who welcome innovation, just as in dress your lovers of display always prefer some utter novelty to what is generally worn. So you may even still see that the language of country folk preserves the ancient fashion, while of these, our cunning experts 824 in logomachy, the language bears the brand of the new philosophy.\nWhat our fathers said, the same say we, that the glory of the Father and of the Son is common; wherefore we offer the doxology to the Father with the Son. But we do not rest only on the fact that such is the tradition of the Fathers; for they too followed the sense of Scripture, and started from the evidence which, a few sentences back, I deduced from Scripture and laid before you. For \u201cthe brightness\u201d is always thought of p. 11 with \u201cthe glory,\u201d 825 \u201cthe image\u201d with the archetype, 826 and the Son always and everywhere together with the Father; nor does even the close connexion of the names, much less the nature of the things, admit of separation.\nThe word \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03c4\u03b7\u03c2 is in the New Testament peculiar to S. Peter (1 Pet. 2:17, 1 Pet. 5:9); it occurs in the Epistle of St. Clement to the Corinthians, Chap. ii.\n10:818\n\u03a6\u03b9\u03bb\u03cc\u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03b9. The word is not common, but occurs in inscriptions. cf. Anth. Pal. I. x. 13.\n\u1f40\u03c1\u03b8\u1f74\u03bd \u03c0\u03af\u03c3\u03c4\u03b9\u03bd \u1f14\u03c7\u03bf\u03c5\u03c3\u03b1 \u03c6\u03b9\u03bb\u03bf\u03c7\u03c1\u03af\u03c3\u03c4\u03bf\u03b9\u03bf \u03bc\u03b5\u03bd\u03bf\u03b9\u03bd\u1fc6\u03c2.\n10:819\n\u03c7\u03bf\u03c1\u03b7\u03b3\u03af\u03b1. cf. the use of the cognate verb in 1 Pet. iv. 11. \u1f10\u03be \u1f30\u03c3\u03c7\u03cd\u03bf\u03c2 \u1f27\u03c2 \u03c7\u03bf\u03c1\u03b7\u03b3\u03b5\u03af \u1f41 \u03b8\u03b5\u03cc\u03c2.\n10:820\n\u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03c9\u03b3\u03ae. cf. Eph. ii. 18.\n10:821\n\u03bf\u1f30\u03ba\u03b5\u03af\u03c9\u03c3\u03b9\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78\u03bd \u0398\u03b5\u03cc\u03bd. cf. \u03bf\u1f30\u03ba\u03b5\u1fd6\u03bf\u03b9 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6 in Eph. ii. 19.\n10:822 10:823\ncf. Gal. i. 14.\n10:824\nThe verb, \u1f10\u03bd\u03c4\u03c1\u03af\u03b2\u03bf\u03bc\u03b1\u03b9, appears to be used by St. Basil, if he wrote \u1f10\u03bd\u03c4\u03b5\u03c4\u03c1\u03b9\u03bc\u03bc\u03ad\u03bd\u03c9\u03bd in the sense of to be \u1f10\u03bd\u03c4\u03c1\u03b9\u03b2\u03ae\u03c2 or versed in a thing (cf. Soph. Ant. 177)\u2014a sense not illustrated by classical usage. But the reading of the Moscow ms. (\u03bc) \u1f10\u03bd\u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03c9\u03bd, \u201ctrained in,\u201d \u201cnurtured in,\u201d is per se much more probable. The idea of the country folk preserving the good old traditions shews the change of circumstances in St. Basil\u2019s day from those of the 2d c., when the \u201cpagani\u201d or villagers were mostly still heathen, and the last to adopt the novelty of Christianity. cf. Pliny\u2019s Letter to Trajan (Ep. 96), \u201cneque civitates tantum sed vicos etiam atque agros superstitionis istius contagio pervagata est.\u201d\n11:825\nHeb. i. 1. cf. Aug. Ep. ii. ad Serap.: \u201cThe Father is Light, and the Son brightness and true light.\u201d\n11:826","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. VIII: De Spiritu Sancto.: Against those who assert that it is not proper for \u201cwith whom\u201d to be said of the Son, and that the proper phrase is \u201cthrough whom.\u201d","type":"page"}