{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/210/2100228.htm","path":"chr/ecf/210/2100228.htm","source_url":"https://sacred-texts.com/chr/ecf/210/2100228.htm","text":"In order to dispose of an objection grounded on a text in St. John, St. Ambrose first shows that the Arian interpretation lends countenance to the Manich\u00e6ans; then, after setting forth the different ways of dividing the words in this same passage, he shows plainly that it cannot, without dishonour to the Father, be understood with such reference to the Godhead as the Arians give it, and expounds the true meaning thereon.\n41. We have no reason, therefore, to fear the argument which the Arians, in their reckless manner of expounding, use to construct, showing that the Word of God was \u201cmade,\u201d for, say they, it is written: \u201cThat which has been made in Him is life.\u201d 2183\n42. First of all, let them understand that if they make the words \u201cThat which has been made\u201d to refer to the Godhead, they entangle themselves in the difficulties raised by the Manich\u00e6ans, for these people argue: \u201cIf that which has been made in Him is life, then there is something which has not been made in Him, and is death,\u201d so that they may impiously bring in two principles. But this teaching the Church condemns.\n43. Again, how can the Arians prove that the Evangelist actually said this? The most part of those who are learned in the Faith read the passage as follows: \u201cAll things were made by Him, and without Him was not anything made that has been made.\u201d Others read thus: \u201cAll things were made by Him, and without Him was nothing made.\u201d Then they proceed: \u201cWhat has been made,\u201d and to this they join the words \u201cin Him;\u201d that is to say, \u201cBut whatsover is has been made in Him.\u201d But what mean the words \u201cin Him\u201d? The Apostle tells us, when he says: \u201cIn Him we have our being, and live, and move.\u201d 2184\n44. Howbeit, let them read the passage as they will, they cannot diminish the majesty of God the Word, in referring to His Person, 2185 as subject, the words \u201cThat which was made,\u201d 2186 without also doing dishonour to God the Father, of Whom it is written: \u201cBut he who doeth the truth cometh to the light, that his works may be made manifest that they are wrought in p. 249 God.\u201d 2187 See then\u2014here we read of man\u2019s works being wrought in God, and yet for all that we cannot understand the Godhead as the subject of them. We must either recognize the works as wrought through Him, as the Apostle\u2019s affirmation showeth that \u201call things are through Him, and were created in Him, and He is before all, and all things exist together in Him,\u201d 2188 or, as the witness of the text here cited teaches us, we ought to regard the virtues whereby the fruit of life eternal is gained, as wrought in God\u2014chastity, piety, devoutness, faith, and others of this kind, whereby the will of God is expressed. 2189\n45. Just as the works, then, are the expression of the will and power of God the Father, so are they of Christ\u2019s, even as we read: \u201cCreated in Christ in good works;\u201d 2190 and in the psalm: \u201cPeace be made in Thy power;\u201d 2191 and again: \u201cIn wisdom hast Thou made them all.\u201d 2192 \u201cIn wisdom hast Thou made,\u201d mark you\u2014not \u201cThou hast made wisdom;\u201d for since all things have been made in wisdom, and Christ is the Wisdom of God, then this Wisdom is plainly not an accident, but a substance, and an everlasting one, but if the Wisdom hath been made, then is it made in a worse condition than all things, forasmuch as it could not, by itself, be made Wisdom. If, then, being made is oftentimes referred to something accidental, not to the essence of a thing, so may creation also be referred to some end had in view. 2193\nS. John i. 4. Observe that St. Ambrose follows a different punctuation to that of our Bible. St. Ambrose\u2019s stopping is the same as that adopted by Westcott (Commentary on S. John) and by Westcott and Hort in their edition of the Greek text of the N.T.\n248:2184 248:2185\nLatin \u201csubstantia,\u201d which here seems to be used in the sense of the Greek \u201c\u1f51\u03c0\u03bf\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2.\u201d The distinction of Persons without division of the Godhead is evidently what St. Ambrose here has in view.\n248:2186 249:2187\nS. John iii. 21.\n249:2188\nCol. i. 16. See the Greek.\n249:2189\nOr, \u201cwhich are done in,\u201d i.e. \u201cin accordance with, under the impulse of, the Will of God.\u201d\n249:2190 249:2191 249:2192 249:2193\nA thing may be said to be \u201ccreated\u201d relatively, as well as absolutely\u2014i.e. it may be \u201ccreated\u201d when newly appointed for a certain purpose, as when men were \u201ccreated\u201d consuls, which did not mean that before the convening of the centuries they were absolutely non-existent.","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. X: Dogmatic...","type":"page"}