{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/210/2100251.htm","path":"chr/ecf/210/2100251.htm","source_url":"https://sacred-texts.com/chr/ecf/210/2100251.htm","text":"The particular distinction which the Arians endeavoured to prove upon the Apostle\u2019s teaching that all things are \u201cof\u201d the Father and \u201cthrough\u201d the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son\u2019s sovereignty proved, even by such a reference. Finally, the three phrases, \u201cof Whom,\u201d \u201cthrough Whom,\u201d \u201cin Whom,\u201d are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons.\n139. Now we come to that laughable method, attempted by some, of showing a difference of Power to subsist between Father and Son, on the strength of apostolic testimony, it being written: \u201cBut for us there is One God, the Father, of Whom are all things, and we in Him, and One Lord, Jesus Christ, through Whom are all things, and we through Him.\u201d 2462 It is urged that no small difference in degree of Divine Majesty is signified in the affirmation that all things are \u201cof\u201d the Father, and \u201cthrough\u201d the Son. Whereas nothing is clearer than that here a plain reason is given of the Omnipotence of the Son, inasmuch as whilst all things are \u201cof\u201d the Father, none the less are they all \u201cthrough\u201d the Son. 2463\n140. The Father is not \u201camongst\u201d all things, for to Him it is confessed that \u201call things serve Thee.\u201d 2464 Nor is the Son reckoned \u201camongst\u201d all things, for \u201call things were made by Him,\u201d 2465 and \u201call things exist together 2466 in Him, and He is above all the heavens.\u201d 2467 The Son, therefore, exists not \u201camongst\u201d but above all things, being, indeed, after the flesh, of the people, 2468 of the Jews, but yet at the same time God over all, blessed for ever, 2469 having a Name which is above every name, 2470 it being said of Him, \u201cThou hast put all things in subjection under His feet.\u201d 2471 But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said. 2472 But suppose that the Apostle\u2019s words were intended with reference to the Incarnate Lord; how then can we doubt the incomparable majesty of His Divine Generation?\n141. Certain it is, then, that between Father and Son there can be no difference of Power. Nay, so far is such difference from being present, that the same Apostle has said that all things are \u201cof\u201d Him, by Whom are all things, as followeth: \u201cFor of Him and through Him and in Him are all things.\u201d 2473\n142. Now if, as they suppose, it is the Father alone Who is spoken of, it cannot be that He is at once Omnipotent because all things are of Him, and not Omnipotent because all things are through Him. 2474 On p. 281 their own showing, then, they will declare the Father lacking in Power, and not Omnipotent, or at the least they will be confessing with their own mouth, all against their will though it be, the Omnipotence of the Son as well as of the Father.\n143. Howbeit, let them decide whether they will understand this affirmation as made concerning the Father. If they do so decide then all things are \u201cthrough\u201d Him also. If they decide that it is the Son Who is spoken of, then all things are \u201cof\u201d Him as well as \u201cof\u201d the Father. But if all things are \u201cthrough\u201d the Father also, then surely there is no argument for diminishing from the honour due to the Son; and if all things are \u201cof\u201d the Son, the Son must be honoured in like manner as the Father is.\n144. In case our opponents should suspect that we are taking advantage of some intrusion of a single spurious verse into the text, let us review the whole passage. \u201cO depth of the riches of God\u2019s wisdom and knowledge!\u201d exclaims the Apostle, \u201chow unsearchable are His judgments, and His ways past finding out! For Who hath known the mind of the Lord, or who hath been His counsellor? Or who hath been first to give unto Him, and shall be recompensed? For of Him and through Him and in Him are all things. To Him be glory for ever!\u201d 2475\n145. Who, then, think they, is here spoken of\u2014the Father or the Son? If it be the Father\u2014then we answer that the Father is not the Wisdom of God, for the Son is. But what is there that is impossible to Wisdom, of Whom it is written: \u201cSeeing that she is almighty and abiding, she maketh all things new in herself\u201d? 2476 We read of Wisdom, then, not as approaching, but as abiding. 2477 Thus have you the authority of Solomon to teach you of the Omnipotence and Eternity of Wisdom, and of her Goodness as well, for it is written: \u201cBut malice overcometh not Wisdom.\u201d 2478\n146. But to purpose. \u201cHow unsearchable,\u201d saith the Apostle, \u201care His judgments!\u201d Now if \u201cthe Father hath given all judgment to the Son,\u201d 2479 it seems that the Father 2480 points to the Son as Judge.\n147. But now, to show us that He is speaking of the Son, not of the Father, St. Paul proceeds: \u201cWho was first in giving to Him?\u201d For \u201cthe Father hath given to the Son,\u201d but it was as acknowledging the rights of Him Whom He has begotten, not by way of largess. Therefore, it being undeniable that the Son has received at the hands of the Father, as it is written, \u201cAll things have been given unto Me of My Father,\u201d 2481 yet, in saying, \u201cWho was first in giving to Him?\u201d the Apostle has not denied that the Son has received gifts of the Father, by virtue of His Nature, but he has indeed shown that, of Father and Son, Neither can be said to be before the Other, forasmuch as, albeit the Father has given gifts unto the Son, yet He has not so bestowed them as upon one that began to be after Him; because the uncreate and incomprehensible Trinity, Which is of One Eternity and Glory, admits neither difference of time nor degree of precedence.\n148. If, however, we hold ourselves more bound to observe those Greek manuscripts which show \u201c\u03c4\u03af\u03c2 \u03c0\u03c1\u03bf\u03c3\u03ad\u03b4\u03c9\u03c7\u03b5\u03bd \u03b1\u1f50\u03c4\u1ff3;\u201d it is clear that He to Whom nothing can be added is not unequal to Him Who is perfect and complete. Therefore, if this passage from the Apostle, in its entirety, is better understood with reference to the Son, we see that we must also believe concerning the Son, that all things are of Him, even as it is written: \u201cFor of Him and through Him and in Him are all things.\u201d\n149. Be it so, nevertheless, that they suppose the passage to be intended of the Father, then let us call to mind that even as we read of all things being of Him, so too we read of all things being through Him, that is to say, the authority of the Father and of the Son is extended over the whole created universe. And, though we have already proved the Omnipotence of the Son by the Omnipotence of the Father, 2482 still\u2014forasmuch as they are ever bent upon disparagement\u2014let them consider that they disparage the Father as well as the Son. For if the Son be limited in might, because all things are through Him, do we say further, that the Father likewise is limited, because all things are through Him also?\n150. But to bring them to understand that p. 282 these phrases involve no difference, I will once again show that it is the same person, \u201cof\u201d whom anything is, and \u201cthrough\u201d whom anything is, and that we read of things being related in both these ways to the Father. For we find: \u201cFaithful is God, through Whom ye were called into the fellowship of His Son.\u201d 2483 Let our adversaries weigh the meaning of the Apostle\u2019s words. We are called \u201cthrough\u201d the Father\u2014they raise no controversy: we are created \u201cthrough\u201d the Son\u2014and this they have set down as a mark of inferiority. 2484 The Father has called us into fellowship with His Son, and this truth we, as in duty bound, devoutly receive. The Son has created all things, and Arius\u2019 followers imagine that here they have not the decree of a free Will, but a forced service, slavishly performed!\n151. Again, to obtain fuller understanding that, forasmuch as we are called through the Father into fellowship with His Son, there is no difference of Power in the Father and the Son, [note that] the fellowship itself has its beginning of the Son, as it is written: \u201cFor from His fulness have we all received,\u201d though, if we follow the Greek text of the Gospel, we ought to render \u201cof His fulness.\u201d 2485\n152. See, then, how there is fellowship both through the Father and of the Son, and yet not a different fellowship, but one and the same. \u201cAnd that our fellowship be with the Father and with His Son Jesus Christ.\u201d 2486\n153. Observe, further, that Scripture speaks of our having one fellowship not only \u201cof\u201d the Father and the Son, but also \u201cof\u201d the Holy Spirit. \u201cThe grace of Our Lord Jesus Christ,\u201d saith the Apostle, \u201cand the love of God, and the fellowship of the Holy Spirit be with you all.\u201d 2487\n154. Now, I ask, wherein does He, through Whom are all things, appear less than He, of Whom are all things? Is it because He is declared to be the Worker? But the Father also works, for He is true who said, \u201cMy Father worketh hitherto, and I work.\u201d 2488 Therefore, even as the Father worketh, so worketh the Son also; and so He Who worketh is not limitary in power nor abject, for the Father also worketh; which being so, that which is common to the Son with the Father, or even which the Son has by the Father, ought not to be the less esteemed, lest heretics further dishonour the Father in the Person of the Son.\n155. Not to be passed over for silencing the disputings of Arian misbelief are those words of the same Saint John, which he set down in another Scripture: \u201cIf ye know that He is just, know that he which doeth righteousness is born of Him.\u201d 2489 But who is righteous, save the Lord, Who loveth righteousness? 2490 Or whom\u2014as the foregoing texts warn us\u2014have we to assure us of everlasting life, if we have not the Son? If, therefore, the Son of God hath promised us everlasting life, and He is righteous, surely we are born \u201cof\u201d Him. Else, if our adversaries deny that we are born of the Son by grace, they likewise deny His righteousness.\n156. Thou must therefore believe that all things are of the Son of God [even as of God the Father, for even as God is the Father of all, so likewise is the Son the Author and Creator of all. We see, then, the vanity of this their questioning, forasmuch as it holds good of the Son [as of the Father], that \u201cof Him and through Him and in Him are all things.\u201d\n157. We have shown how all things are \u201cof\u201d Him, and likewise how all things are also \u201cthrough\u201d Him. Who then doubts that all things are \u201cin\u201d Him, when another Scripture saith: \u201cFor in Him are all things founded, that are in the heavens, and in Him they were created, and He is before all things, and all things consist in Him\u201d? (Col. i. 16). Of Him, then, thou hast grace; Himself thou hast for thy Creator; in Him thou findest the foundation of all things.\nS. John i. 3.\n280:2466\nOr \u201cconsist;\u201d Lat.\u2014constant; Greek\u2014\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff3 \u03c3\u03c5\u03bd\u03ad\u03c3\u03c4\u03b7\u03ba\u03b5\u03bd.\n280:2467 280:2468\nLat.\u2014familia. Cf. the expression \u201chouse of Israel.\u201d\u2014Ps. cxv. 9.\n280:2469 280:2470 280:2471 280:2472 280:2473 280:2474\n\u201cYou think, perhaps,\u201d St. Ambrose might have said to his Arian opponents, \u201cthat this text speaks of God the Father only, as it begins with \u2018of Him.\u2019 Very good. But whilst, in dealing with 1 Cor. viii. 6, you acknowledge that the Father is Omnipotent because \u2018all things are of Him,\u2019 you deny that the Son is Omnipotent, on the strength of the statement that all things are \u2018through\u2019 Him. Now here (Rom. xi. 36) we find that all things are said to be \u2018through\u2019 as well as \u2018of\u2019 One and the same Person\u2014the Father. On your own showing, then, you must conclude that the Father is both Omnipotent (all things being \u2018of\u2019 Him) and not Omnipotent (all things being only \u2018through\u2019 Him) at the same time and in the same respect. Which is absurd and impossible. Clearly, then, the inference you want to draw from the difference of the expressions \u2018of Him\u2019 and \u2018by Him\u2019 will not stand, if you make Rom. xi. 36 a declaration regarding the Father only. But if you make it a declaration concerning the Son, or even including the Son in its reference, you upset your own position.\u201d\n281:2475\nRom. xi. 33-36. St. Ambrose\u2019s quotation of the passage in extenso shows us how texts ought to be used in argument\u2014namely, not rent from their context, not as unrelated apophthegms.\n281:2476 281:2477\n\u201cApproaching\u201d\u2014Lat. accedentem. An \u201caccidentem\u201d potius sit legendum?\u2014ut Sapientia non sit accidens, sed proprium, Substanti\u00e6 Divin\u00e6.\n281:2478 281:2479\nS. John v. 22.\n281:2480\nPotest hic manus incuriose transcribentis deprehendi, cum \u201cPauli\u201d pro \u201cPatris\u201d nomen potius legendum esse videatur. Nec tamen prohibemur quin sic verba intelligamus, ut Pater Ipse in hoc Epistol\u00e6 Roman\u00e6 loco, per calamum Apostoli sit locutus.\n281:2481\nS. Matt. xi. 27.\n281:2482\nSee \u00a7 140, and comparison of Ps. 119:91, John 1:3, Col. 1:17, Ps. 8:8, Heb. 2:8.\n282:2483\nOr \u201cinto fellowship with His Son.\u201d \u201cFellowship\u201d in the orig. is communio (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1). 1 Cor. i. 9.\n282:2484 282:2485\nS. John i. 16.\n282:2486 282:2487\n2 Cor. xiii. 13. \u201cFellowship\u201d in the Latin of St. Ambrose is (in this citation and that of 1 John i. 3, in \u00a7 152) communicatio; Greek \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1.\n282:2488\nS. John v. 17.\n282:2489 282:2490","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. X: Dogmatic...","type":"page"}