REASONS FOR THE FAITH

AGAINST MUSLIM OBJECTIONS

(and one objection of the Gee!" and A#enian"$
to the Canto of Antioch
THERE ARE SOME FRIEN%L& COMMENTS
ON A 'OR( ASCRIBE% TO RES)ECTE%
THOMAS* THERE MA& BE SOME FLA'S IN
THE COMMENT AN% I HO)E THAT THE&
MA& BE NEGLECTE% AS I MA& ERR IN M&
COMMENTS* HO' E+ER IF THERE IS AN&
FLA' IT CAN ONL& BE ASCRIBE% TO THE
AUTHER OF THE COMMENTS AN% NONE
OTHER THAN THE AUTHOR* SOME T&)ING
MISTA(ES ARE LI(EL& TO OCCUR* IT IS
HO)E% THAT IT 'ILL ASSUME NON
THOMIST CHRISTANS RATHER THEN TO
ANNO& THEM* E+EN IT MA& MOTI+ATE
THOMISTS TO THIN( AGAIN*
b,
Saint Tho#a" A-.ina"/ O*)*
translated by
Joseph Kenny, O.P.
Foreword
Chapter 1: Introduction
Chapter 2: How to arue with unbelie!ers
Chapter ": How eneration applies to #od
Chapter $: How the %pirit proceeds &ro' the Father and the %on
Chapter (: )he reason &or the incarnation o& the %on o& #od
Chapter *: )he 'eanin o& +#od beca'e 'an+
Chapter ,: )he 'eanin o& +)he -ord o& #od su&&ered+
0 0
Chapter .: )he 'eanin o& +)he &aith&ul recei!e the body o& Christ+
Chapter /: How there is a special place where souls are puri&ied be&ore
recei!in beatitude
Chapter 10: )hat di!ine predestination does not i'pose necessity on hu'an acts
FORE'OR%
)his short tract, De rationibus fidei contra Saracenos, Graecos et Armenos ad Cantorem
Antiochenum, was written by %t. )ho'as 12uinas 3d. 12,*4 at Or!ieto, Italy, in 12*$. It
&ollows riht on the heels o& his loner Summa contra gentiles, co'pleted that sa'e year.
-e do not 5now who the Cantor o& 1ntioch was, e6cept that he 'ust ha!e been in chare
o& 'usic in the cathedral. Perhaps his bishop, the 7o'inican Christian 8lias, re&erred hi'
to )ho'as 12uinas. )he 2uestions the Cantor as5s 'ust ha!e been the sub9ect o& li!ely
discussions in a city where :atin Christians 'i6ed with 8astern Christians and ;usli's.
)he latter wor5, written at the re2uest o& %t. <ay'ond o& Pe=a&ort to help 7o'inicans
preachin to ;usli's and Jews in %pain and >orth 1&rica, concentrated on how Christian
doctrine could be presented to people who do not accept the authority o& the ?ible. It said
little about Isla' directly, since )ho'as 12uinas ad'itted that he 5new !ery little about it
3?oo5 I, ch. 24. He there&ore concentrated on e6plainin the Catholic Faith.
)he present wor5 ta5es up ;usli' ob9ections ne!er 'entioned in the Contra gentiles.
)ho'as@ answers use 'aterial already discussed in reater detail in that wor5. )he
oriinality o& the present wor5 is its concise bre!ity and its &ocus on the essential points
where the Catholic Faith di&&ers &ro' and transcends Isla'.
In this wor5 )ho'as shows a ood rasp o& what these di&&erences are: &irst o& all, the
)rinity and how #od shares his li&e with us in the Incarnation, then the cruci&i6ion o& Jesus
and the whole 2uestion o& hu'an &orce and power in reliion. )he ob9ection to the real
presence o& Jesus in the 8ucharist is not a standard ;usli' ob9ection, but I ha!e heard it.
)he &inal one, on deter'ination, was 'uch discussed in ;usli' theoloy and philosophyA
its theoretical and practical i'plications are reater than 'ost ;usli's or Christians
realiBe, but it is !ery su''arily treated here.
)his wor5 is &ro' the ;iddle 1es and does not re&lect all the nuances o& current Catholic
teachin reardin Isla'. 1n instance o& this is the use o& the ter' +unbelie!ers+ which
)ho'as uses o& ;usli's. )he Church today calls the' belie!ers, althouh they do not
belie!e in all that Christians belie!e.
In this translation, &ro' the ;arietti 1/($ edition o& the Opuscula theologica, I ha!e i!en
priority to clear plain 8nlish rather than literal &idelity. Cet I could not but retain so'e
philosophical !ocabulary, such as +substance+, +accident+, +hypostasis+ and +predication+.
Cha1te 02 Intod.ction
3 3
?lessed Peter the 1postle recei!ed a pro'ise &ro' the :ord that on his con&ession o& &aith
the Church would be &ounded and that the ates o& Hell would not pre!ail aainst it. )hat
the &aith o& the Church entrusted to hi' would hold out in!iolate aainst these ates o&
Hell, he address the &aith&ul o& Christ 31 Pet ":1(4: +Proclai' the :ord Christ holy in your
hearts,+ that is, by &ir'ness o& &aith. -ith this &oundation established in our hearts we can
be sa&e aainst any attac5s or ridicule o& unbelie!ers aainst our Faith. )here&ore Peter
adds: +1lways ha!e your answer ready &or people who as5 you the reason &or the hope that
you ha!e.+
)he Christian faith principally consists in ac5nowledin the holy )rinity, and it specially
lories in the cross o& our :ord Jesus Christ. For +the 'essae o& the cross+, says Paul 31
Cor 1:1.4, +is &olly &or those who are on the way to ruin, but &or those o& us who are on the
road to sal!ation it is the power o& #od.+
Our ho1e is directed to two thins: 314 what we loo5 &orward to a&ter death, and 324 the
help o& #od which carries us throuh this li&e to &uture happiness 'erited by wor5s done by
&ree will.
)he &ollowin are the thins you say the ;usli's attac5 and ridicule: )hey ridicule the &act
that we say Christ is the %on o& #od, when #od has no wi&e 3Dur@En *:110A ,2:"4A and they
thin5 we are insane &or pro&essin three persons in #od, e!en thouh we do not 'ean by
this three ods.
F1. )H8 -O<7 %O> I% CC>>8C)87 -I)H 1 F1)H8< ,1 ;O)H8< ,1>% 1 ;1I: OFF%P<I>#. )O %1C 1 %O> -I)H OG)
1 ;O)H8< I% JG%) :IK8 )O %1C 1 %O> -I)H OG) 1 F1)H8<. <1I)H8< 1 %O> C81%8% )O ?8 1 %O> -I)H OG) 1
;O)H8< 8H8> ;O<8 )H1> 1 %O> C81%8% )O ?8 1 %O> -I)H OG) 1 F1)H8< I> )<I>I)IC1:7O#;1>%.
2. #O7 1CCO<7I># )O 1)H1>1%I1> 7O#;1% I% 1 )<I>I)C.
)H1) ;1C ?8 8IP<8%%87 1% FO::O-:J
aK )H8<8 I% O>:C O>8 8)8<>1: ?8I>#.
bK )HI% ?8I># H1% O>:C O>8 8%%8>C8 L OG%I1. F1> 8%%8>C8 LOG%I1 I% 1 P8< %8 %G?%I%)8>) >1)G<8M
cK)H8<8 1<8 )H<88 ;G)G1::C 7I%)I>C) HCPO%)1%8% I> )H8 8%%8>C8 LOG%I1 OF )H8 ?8I>#.
dK)H8%8 HCPO%)1%8% 1<8 I>CO;;G>IC1?:8 )O 81CH O)H8<.
8K)H8 8%%8>C8 LOG%I1 I% CO;;G>IC1?:8 )O 81CH OF )H8 HCPO%)1%8% 1>7 I% >O) 7I%)I>C) F<O; 1>C O>8
OF )H8 HCPO%)1%8%.
)HO;1% K>8- ?8))8< )H8> O)H8<% 1?OG) )H8 78:IC1CI8% OF I>)8< %)<GC)G<8 OF #O7.
%O I) I% >O )HI># ?G):N
1M )H8<8 I% O>:C O>8 ?8I># #O7
?M )H8<8 I% O>:C O>8 OG%I1: #O7 L %G?%)1>CI1: #O7 O >1)G<1: #O7.
CM )H8<8 1<8 )H<88 HCPO%)1)IC #O7%.
7M)H8<8 I% O>:C O>8 #O7 )H8 )<I>I)C O< )<IG>8 #O7.
4 4
%I>C8 :P
?8I># OF #O7 I% #O7
OG%I1 L 8%%8>C8 L P8<%8 %G?%I%)8>) >1)G<8 OF #O7 I% #O7
81CH HCPO%)1%I% OF #O7 I7 #O7
)H8 8>)I<8)C OF 8%%8>C8LOG%I1L P8<%8 %G?%I%)8>) >1)G<8,?8I>#, HCPO%)1%8% I% 1 )<G>8 ?8I># 1>7 I%
#O7.
1) :81%) )H8<8 1<8 FIH8 #O7% O< )H8C 1<8 I;:I87.
)hey also ridicule our sayin that Christ the %on o& #od was cruci&ied &or the sal!ation o&
the hu'an race 3Dur@En $:1(,N.4, &or i& al'ihty #od could sa!e the hu'an race without
the %on@s su&&erin he could also 'a5e 'an so that he could not sin.
IF #O7 I% O;>IPO)8>) )H8> #O7 C1> %1H8 1:: )H8 <1C8% -I)H OG) 1>C %GFF8<I># %O> IF H8 H1% 1>C.
#O7 C1> ;1K8 1 HG;1> ?8I># -I)H C1> >O) %I> O< 7I%:IK8 %I> %O ;GCH )H1) I) >8H8< %I>.
)H8 -O<7 %I> ;81>% 1>C 1C) 1#1I>%) -HICH #O7 7O8% >O) :IK8. HO- 8H8< 1>C O)H8< ;81>I># I%
)1K8> )H8 <8%G:) I% )H8 %1;8. #O7 7O8% H1% PO-8<. >O) JG%) PO-8< ?G) O;>IPO)8>C8.
)hey also hold aainst Christians their clai' to eat #od on the altar, and that i& the body o&
Christ were e!en as bi as a 'ountain, by now it should ha!e been eaten up.
8H8> 1 >G;?8< OF <8FO<;I%)% >O- 7O >O) ?8:I8H8 I> 8GCH<I%)IC <81: P<8%8>C8. )<1%G?%)1>)I1:I)C I%
7I%?8:I8H87 7G8 )O I)% I;PO%%I?:I:I)C.
On the state o& souls a&ter death, you say that the #ree5s and 1r'enians hold the error that
souls a&ter death are neither punished nor rewarded until the day o& 9ude'ent, but are in
so'e waitin roo', since they can recei!e no punish'ent or reward without the body. )o
bac5 up their error they 2uote the :ord in the #ospel 3Jn 1$:24: +In 'y Father@s house there
are 'any places to li!e in.+
>O) 1:: )H8 ;G%:I;% %1C% )HI%. 8H8> O<H)HO7OI %G>>I% 7O >O) %1C )H1) O;>I%CI8>C8 I% 1#1I>%) )H8
F<887O; OF -I::.
)H8 H8<%8 OF #O%P8: DGO)1)87 1?OH8 ;1C ?8 I>)8<P<8)87 O)H8<-I%8 , 1>7 >O) 1CCO<7I># )O I)%
:I)8<1: ;81>I>#.
Concernin 'erit, which depends on &ree will, you assert that the ;usli's and other
nations hold that #od@s &oreN5nowlede or decree i'poses necessity on hu'an actionsA thus
they say that 'an cannot die or e!en sin unless #od decrees this, and that e!ery person has his
destiny written on his &orehead.
>O) 1:: )H8 ;G%:I;% %1C% )HI%. 8H8> O<H)HO7OI %G>>I% 7O >O) %1C )H1) O;>I%CI8>C8 I% 1#1I>%) )H8
F<887O; OF -I::.
5 5
On these 2uestions you as5 &or 'oral and philosophical reasons which the ;usli's can
accept. For it would be useless to 2uote passaes o& %cripture aainst those who do not
accept this authority.
)HI% I% 1 CO<<8C) %)1)8;8>) 1%C<I?87 )O )HO;1% ,CO<<8C) I> <8#1<7 )O ;81>I># )HOG)H O>8 ;1C
7OG?) I)% 1%CIP)IO> )O <8%P8C)87 )HO;1%. DGO)I># 1 H8<%8 F<O; 1<1?IC %C<IP)G<8% %1C DG<1> O<
?GKH1<I I% G%8:8%% 1#1I>%) )HO%8 -HO 7O >O) 1CC8P) )H8I< 1G)HO<I)C.
%I;I:1<:C DGO)I># F<O; 1POC<CPH1 OF C1)HO:IC C1>O> I% G%8:8%% 1#1I>%) )HO%8 CH<I%)I1>% -HO 7O
>O) 1CC8P) )H8I< 1G)HO<I)C.
I wish to satis&y your re2uest, which see's to arise &ro' pious desire, so that you 'ay be
prepared with apostolic doctrine to satis&y anyone who as5s you &or an e6planation. On
these 2uestions I will 'a5e so'e e6planations as easy as the sub9ects allow, since I ha!e
written 'ore a'ply about the' elsewhere Fin the Summa contra gentilesM.
<8%P8C)87 )HO;1% H1% 1 <I#H) )O 8IP:1I>, ?G) IF I) I% P<OH87 )H1) )HI% -O<K I% 8I1C):C 1% I) I% 1%
-<I))8> ?C <8%P8C)87 )HO;1%.
Cha1te 32 Ho6 to a7.e 6ith .nbe8ie9e"
I) ;1C ?8 >O)87 )H1) ;G%:I;% 1<8 ?8:I8H8<% . )H8C 1<8 >8I)H8<
7I%?8:I8H8<% >O< G>?8:I8H8<%.
First o& all I wish to warn you that in disputations with unbelie!ers about articles o& the
Faith, you should not try to pro!e the Faith by necessary reasons. )his would belittle the
subli'ity o& the Faith, whose truth e6ceeds not only hu'an 'inds but also those o& anelsA we
belie!e in the' only because they are re!ealed by #od.
<8%P8C)87 )HO;1% H1% %1I7 I> CO<<8C) I> ;81>I># IF )HI% I% CO<<8C) )O 1%C<I?8 I) )O <8%P8C)87
)HO;1%.
1> O<H)O7OI OP8>IO> 1;O># ;G%:I;% I% )H8 H8<C %1;8.
Cet whate!er co'e &ro' the %upre'e )ruth cannot be &alse, and what is not &alse cannot
be repudiated by any necessary reason. Just as our Faith cannot be pro!ed by necessary
reasons, because it e6ceeds the hu'an 'ind, so because o& its truth it cannot be re&uted by
any necessary reason. %o any Christian disputin about the articles o& the Faith should not
try to pro!e the Faith, but de&end the Faith.
O<)HO7OI ;G%:I; OP8>IO> I% )H8 %1;8. %O I) I% >O) )O ?8
7I%PG)87.
HO- <H8< )HI% I% )HH8<%IO> OF 1)H1>1%I1> )<I>I)C. 1 #OO7 >G;?8< OF CH<I%)I1>% CH1::8>#8 )H8%8
1<)IC:8% OF 1)H1>1%I1> F1I)H O> )H8 #<OG>7% OF H8?<1IC 1>7 #<88K %C<IP)G<8%.
)hus blessed Peter 31 Pet ":1(4 did not say: +1lways ha!e your proo&+, but +your answer
ready,+ so that reason can show that what the Catholic Faith holds is not &alse.
: :
G>CO;;8>)87.
Cha1te 42 Ho6 7eneation a118ie" to God
First o& all we 'ust obser!e that ;usli's are silly in ridiculin us &or holdin that Christ is
the %on o& the li!in #od, as i& #od had a wi&e. %ince they are carnal, they can thin5 only
o& what is &lesh and blood. For any wise 'an can obser!e that the 'ode o& eneration is not
the sa'e &or e!erythin, but eneration applies to each thin accordin to the special
'anner o& its nature. In ani'als it is by copulation o& 'ale and &e'aleA in plants it is by
pollination or eneration, and in other thins in other ways.
I) ;1C ?8 1> I>)8<PO:1)IO> %I>C8 1 P8<%O> :IK8 )HO;1% C1> >O)
G%8 %GCH 1 -O<7 QQ%I::CRR.1 P<PP8< <8%PO>%8 I % #IH8> ?8:O-:N
#od, howe!er, is not o& a &leshly nature, re2uirin a wo'an to copulate with to enerate
o&&sprin, but he is o& a spiritual or intellectual nature, 'uch hiher than e!ery intellectual
nature. %o eneration should be understood o& #od as it applies to an intellectual nature.
8!en thouh our own intellect &alls &ar short o& the di!ine intellect, we still ha!e to spea5 o&
the di!ine intellect by co'parin it with what we &ind in our own intellect.
)H8 )8<;% :IK8 %O>,71G#H)8<, F1)H8< ;O)H8< 1<8 <8:1)IH8 )8<;%. 1 QQ?OCRR 7O8% >O) I;P:C 1
F1)H8< ?G) 1 QQ%O>RR 7O8% %I>C8 )H8 FO<;8< )8<; I% >O) 1 <8:1)IH8 )8<; ?G) )H8 :1))8< I% 1
<81:)IH8 )8<;.
8!en in trinitical do'as the tern son is a relati!e ter' and the ter' &ather is also e2ually relati!e.
)HG% )H8<8 I% >O C1<>1: O< O<PO<81: CO>C8P) I>HO:H87. IF )H8< I% >O %O> -I)H OG) F1)H8< 3 8H8> I>
)<I>I)IC1: 7O#;1%4 )H8> 3 ?C %I;I:1<I)C4 )H8<8 I% O C1> ?8 >O %O> -I)H OG) ;O)H8<.
I) I% H8<C %)<1>#8 )O %88 )H1) <8%P8C)87 )HO;1% I% 1<#G8I># 1% %GCH, -HICH ;1K8% )H< )8I) S% 1G)H8>)ICI)C 1%
7OG?)FG: , -H8)H8< I) I% 1 ;1>GPO:1)IO> O< I>)8<PO:1)IO> O< )HI% PO<)IO> I% I>H8>)87 1>7 I>%8<)87 ?C %O;8
G>K>O-> P8<%O>.
IF )H8 <8:1)IO> OF F1)H8< 1>7 %O> 7O8% >O) I;P:I8% 1>C C1<>1:I)C O< CO<PO<81:I)C , )H8 <8:1)IO>OF %O> 1>7
;O)H8< 1:%O 7O8% >O) I;P:C C1<>1:I)C 1>7 CO<PO<81:I)C. )H8 )8<; %O> I>HO:H8% )H<88 <8:1)IO>% 8H8> IF )H8
CO>C8P)% OF CO<PO<81:I)C 1>7 C1<>1:I)C 1<8 7<OPP87 F<O; )HI% )8<;. )H8 CO>C8P) OF >O> C1<>1: ;O)H8< I% F1<
;O< >8C8%%1<C )H8> )H8 CO>C8P) OF >O> C1<>1: F1)H8< 8H8> I> #O7H817 IF )H8 )8<; I% PG<IFI87 F<O; CO<PO<81:I)C
1>7 C1<>1:I)C.
Our intellect understands so'eti'es potentially, so'eti'es actually.
)HI% I% CO<<8C) 1>7 )H8<8 I% >O )HI># -<O># I> )HI% %)1)8;8>) 1%C<I?87 )O )HO;1%. )HI% I% CO<<8C) 1>7 )H8<8 I% >O )HI># -<O># I> )HI% %)1)8;8>) 1%C<I?87 )O )HO;1%.
; ;
-hene!er it actually understands, it &or's so'ethin intelliible, a 5ind o& o&&sprin,
which is called a concept, so'ethin concei!ed by the 'ind.

)HI% C:1I; I% I>CO<<8C) .8H8> IF I) I% %GPPO%87 )O ?8 CO<<8C) )H8> I) C1> >O) ?8 1>1:O#87 )O )H8 7IHI>8 C1%8.
1C)G1::C )H8%8 %8>)8>C8% 1%C<I?87 )O <8%P8C)87 )HO;1% ;81>% -H8> HG;1> I>)8::8C) G>78< %)1>7% 1
PO)8>)I1:I)C O< 1> 1C)G1:I)C I) ;1K8% 1 )HI># )O P<OC887 F<O;I) -ICH I% )H8 CO>C8P) O< I781. ?G) IF I) I% %O )H8>
)HI% ;81>% )H1) )H8 %8CO>7 HCPO%)1%I% 7O8% >O) G>78<%)1>7 1>C )HI># %I>C8 )H8<8 I% >O %O> OF %O>, >O :O#O% OF
:O#O%.
)his is sini&ied by an audible !oice, so that as the audible !oice is called the e6terior
word, the interior concept o& the 'ind sini&ied by the e6terior audible word is called the
word o& the intellect or 'ind. 1 concept o& our 'ind is not the !ery essence o& our 'ind,
but so'ethin accidental to it, because e!en our act o& understandin is not the !ery bein o&
our intellectA otherwise our intellect would ha!e to be always in act.
)HI% I% 1> I>CO<<8C) 1>1:O#C. IF )H8<8 I% 1 CO>C8P) I> ;I>7 )H8> I) ;G%) ?8 1> 1))<I?G)8 O< 1 DG1:I)C. 1) ?8%) 1
%8CO>71<C 1))<I?G)8 O< 1 DG1:I)C. I) C1> >O) ?8 1 HCPO%)1%I% O< 1 HCPO%)1)IC P8<%O> -HICH I% P8< %8 %G?%I%)8>).
>O CO>C8P) I% P8< %8 %G?%I%)8>) . IF I) I% 1%%G;87 )O ?8 P8<%8 %G?%I%)8>) )H8> )H8 1>1:O#C ?8CO;8 -81K 1>7 I>
1C)G1: I>H1:I7. %I>C8 )H8 HG;1> I781 I% >O) P8<%8 %G?%I%)8>). IF )H8<8 I% 1 7IHI>8 I781 O< CO>C8P) -HICH I% >O) 1>
1))<I?G)8 LDG1:I)C ?G) 1 P8< %8 %G?%I%)8>) HCPO%)1)IC P8<%O> )H8> )H8 H8<C %1;8 1>1:O#C I% I>CO<<8C). )H8 :1-
)H1) 1>C )HI># I> )H8 ?8I># OF #O7 I% P1<%8 %G?%I%)8>) I% F1:%IFI87 IF )HI% 1<#G;8>) OF 1>1:O#C I% CG<<8C).
1 78)1I: 7I%CG%%IO> I% #IH8> 1) )H8 8>7 OF )HI7 %8C)IO> %88 I) )H8<8.P8:81%8
%o the word o& our intellect can be li5ened to a concept or o&&sprin,
)HI% I% 1 -81K :IK>8%%. )H8<8 I% >O)HI># :IK8 OF%P<I># I> I). ?G) IF I) I% %O )H8> I) I% ;O<8 C:O%8 )O )H8 CO>C8P) OF
CO>C8P)IO> <1)H8< )H1> )H8 CO>C8P) OF ?8#8))I>#. %I>C8 I> )H8 1C<) OF ?8#8))I># )H8 ?8#8))8< I% >O) 7I<8C):C
I>HO:H8% -HI:8 O>8 -HO CO>CI8H8% I% 7I<8C):C I>HO:H87 -I)H )H8 CO>CI8H87 O>8.
especially when the intellect understands itsel& and the concept is a li5eness o& the intellect
co'in &ro' its intellectual power, 9ust as a son has a li5eness to his &ather, &ro' whose
enerati!e power he co'es &orth
.)HI% %P8CI1: C1%8 7O8% >O) 8II%) 1):81%) I> )H8 7IHI>8 C1%8. FG<)H8<
CO>C8P) I% >O )HI># ?G) 1 %8CO>71<C 1))<I?G)8LDG1:I)C. 8I)H8< )HI% DG1:I)C I% H8:7 I> 7IHI>8 P8< %8 %G?%I%)8>)
8%%8>C8 LOG%I1 O< >O). ?G) I) C1> >O) ?8 1 HCPO%)1%I% O< 1 HCPO%)1)IC P8<%O>.
)he word o& our intellect is not properly an o&&sprin or son, because it is not o& the sa'e
nature as our intellect.
< <
)HI% CO>F8%%IO> I>H1:I71)8 )H8 1>1:O#C I) %8:F. 8H8> I> )H8 %GPPO%87 C18 )H8 >1)G<8 I% >O)HI># ?G) P8< %8
%G?%I%)8>) 8%%8>C8 O< OG%I1. )HO;1% -1% OF )H8 HI8- )H1) )H8 -O<:7 %G?%)1>C8 C1> >O) ?8 1PP:I87 )O #O7 I>
P<OP8< %8>%8 O< ;81>I>#. %O H8 -1% I> 1 %8>%8 -1% 78>OG>C8< OF HO;OOG%I1 %I>C8 >O %G?%)1>C8 F OG%I1M I;P:I8% >O
HO;OOG%I1. %O HO- C1> O>8 1>1:O#G8 F<O; %G?%)1>C8 )O %O;8 )HI># -HICH I% >O) 1 %G?%)1>C8 I> P<OP8< ;81>I># L
%8>%8.
>ot e!erythin that co'es &orth &ro' another, e!en i& it is si'ilar to its source, is called a
sonA otherwise a painted picture o& so'eone would be a son. )o be a son, it is re2uired that
the one co'in &orth &ro' the other 'ust not only rese'ble its source but also be o& the
sa'e nature with it.
)H8%8 CO>7I)IO>% 1<8 1CC8P)87 I> )H8 %8>)8>C8% 1%C<I?87 )O )HO;1%. FI<%) :8) )H8%8 CO>7I)IO>% ?8 7<OPP87 FO<
%K8 OF 1> 1<#G;8>) . )H8> 8H8<C )HI># C1> ?8 C1::87 1 %O>. %8CO>7 :8) I;PO%8% %O;8 ;O<8 CO>7I)IO>% )H8C )H8
CO>7I)IO> OF )H<88 <8:1)IO>% ;8>%IO>87 1?OH8 )H8> I) C1> >O) ?8 C1::87 1 %O>. <8%P8C)87 )HO;1% IF <81::C %1I7
)H8%8 -O<7 )H8> I) I% >O) >8C88%1<C )O 1CC8P) )H8 CO>7I)IO> -HICH H8 %GPPO%I>#:C 1CC8P)%. 1>7 >O) )O 1CC8P)
-HICH H8 7I7 >O) 1CC8P). O>8 ;1C 7O O)H8< -I%8 1% -8::. FI<H)8< 1C) OF ?8#8))I># I% 1> I>7I<8C) 1C) 1>7 1C) OF
CO>C8P)IO> I% 1 7I<8C) 1C). )H8 1>1:O#C -OG:7 H1H8 ?88> ;O<8 %)<O># IF )H8 1C) OF CO>C8P)IO> -1% 1>1:O#87.
FG<)H8< )H8 -O<7 >1)G<8 I% P<O?:8;1)IC %I>C8 I> )H8 7IHI>8 C1%8 I) I% >O) JG%) >1)G<8 ?G) P8< %8 %G?%I%)8>)
8%%8>C8 LOG%I1. 1> O)H8< P<O?:8; I% )H1) 1 OFF%P<I># O< ?8#))8> O>8 I> )H8 HG;1> C1%8 I% 1> 8%%8>C8 O< 1 OG%I1
1>7 )HI% I% >O) %O I> )H8 1::8#8% L%O C1::87 7IHI>8 C1%8. %O )HI% 1>1:O#C I% PG<8:C I> CO<<8C).
IF <8%P8C)87 )HO;1% I% )1:KI># 1?OG) HG;1>% )H8> )H8 O>8 -HOL-HICH I% ?8#O))8> I% 1 7IFF8<8>) 8%%8>C8 1>7 )H8
O>8 -HO 7O8% ?8#8) I% 1 7IFF8<8>) 8%%8>C8. IF <8%P8C)87 )HO;1% I% )1:KI># 1?OG) #O7 I) I% >O) 8%)1?:I%H87 )H1)
)H8 O>8 -HO I% ?8#O))8> 1>7 )H8 O>8 -HO 7O8% ?8#8) 1<8 O>8 I> P8< %8 %G?%I%)8>) 8%%8>C8.L OG%I1.
?ut in #od understandin is not di&&erent &ro' his bein.
7IFF8<8>C8 O< >O>N7IFF8<8>C8 7O8% >O)
;1K8 I) 1 HCPO%)1%I%. I) I% H8<C %)<1>#8 )O %88 )H1) )H8 H8<C 1))<I?G)8 I% OF I>)8::8C) I% >O) 1 HCPO%)1%I% ?G) 1>
1))<I?G)8 OF 1> 1))<I?G)8 I% 1 HCPO%)1%I%. FG<)H8< 1> O)H8< -81K>8%% I> )H8 1>1:O#C I% )H1) )H8 1C) OF
?8#8))I># O< CO>C8P)IO> 1<8 >O) I;;8>1>) 1C)% -HI:8 I> )HI% C1%8 I) I% %GPPO%87 )O ?8 1> I;;8>1>) 1C). )HI%
)HI># FG<)H8< -81K8>% )H8 1>1:O#C. I> F1C) <8P8C)87 1<I1> G%87 )HI% 1<#G;8>) )O P<OH8 )H1) %O>L:O#O% H1% 1
?8#8>I>#. HI% 1>1:O#C -1% F1< ;O<8 PO-8<FG: I> )HI% <8#1<7. ?G) -1% <8J8C)87 I> COG>CI:% OF >IC181.
1> O)H8< -81K>8%% I> )HI% 1>1:O#C I% )H1) I> HG;1> ?8I>#% G>78<%)1>7I># I% >O) )H8 ?8I># OF )H8 HG;1> ?8I>#. IF
)HI% G>78<%)1>7I># I% )H8 ?8I># OF #O7 )H8> )H8 1>1:O#C I% FG<)H8< -81K8>87. 1>C HO- IF G>78<%)1>7I># I% >O)
7IFF8<8>) F<O; )H8 ?8I># )H8> I) I% 1> 1))<I?G)8 O< 1> 1))<I?G)8 OF 1> 1))<I?G)8 1>7 I> 1>C C1%8 I)% HCPO%)1%C I%
>O) I;P:I87. I) ;1C ?8 >O)87 )H1) >O>8 OF )H8 <8%) OF 1))<I?G)8% OF #O7 1<8 7IFF8<8>) F<O; )H8 ?8I># OF #O7L
78I)C -H8)H8< )H8C 1<8 1?%O:G)8 1))<I?G)8%1%TDG1:I)I8% O< <8:1)IH8 1))<I?G)8% OF %P8CI1: )CP8%LKI>7% %1C
O;>IPO)8>C8,O;>I%CI8>C8,O;>IN-I:: )H8 1))<I?G)8L DG1:I)C OF 1?I:I)C )O %1C, )H8 1))<I?G)8 OF 1?I:I)C OF %88I>#
8)C.
Conse2uently the word which is concei!ed in his intellect is not so'ethin accidental to
hi' or alien &ro' his nature but, by the !ery &act that it is a word, it 'ust be co'in &orth
&ro' another and 'ust be a li5eness o& its source. 1ll this is true e!en o& our own word.
= =
1:: )H8 CO>%8DG8>C8% 1<8 ?1%87 O> -81K 1>:O#I8% ,)H8<8 FO< O>8 ;G%) >O) CO>%I78< )H8; 1% CO>%8DI8>C8% -I)H
C8<)1I>I)C 1>7 C8<)I)G78. I) I% ;1C ?8 CO<<8C) )H1) -O<7 CO>CI8H87 I% ;O<8 C:O%8 )O 1C) OF CO>C8P)IO> <1)H8<
)H1> )H8 1C) OF ?8#8))I>#. )H8 -O<7 L:O#O% I% >O) I> :IK8>8%% )O )H8 1::8#87 %OG<C8. 1M I) I% >O) G>I%%G87, -HI:8
)H8 1::#87 %OG<8 I% I%%G87. 2MI)% I>)8::8C) 7O8% >O) I;P:C 1> O)H8< )8<; -HICH I% I;P:I87 ?C I)% 1::8#87 %OG<C8.
?ut besides this, the -ord o& #od is not an accident or a part o& #od, who is si'ple, nor
so'ethin e6trinsic to the di!ine nature, but is so'ethin co'plete, subsistin in the di!ine
nature and co'in &orth &ro' another, as any word 'ust be.
-O<7 OF HG;1> ?8I>#% 1<8 1CCI78>)% .
)HG% O>C8 1#1I> 1 7I%N%I;I:1<I)C I% FOG>7. I) I% ;8>%IO>87 1?OH8 )H1) IF )HI% 1>1:O#C I% 1%%G;87 )O ?8 CO<<8C)
)H8> )H8 :1- )H1) U 1>C )HI># I> #O7 I% %G?%I%)8>) ?8CO;8% I>CO<8C)V. )H8 P1<) OF )H8 %8>)8>C8 1%C<I?87 )O
<8%P8C)87 )HO;1% U
, as any word 'ust beV
1CC8P)% )H1) )H8<8 1<8 %O;8 CO>7I)IO>% -HICH C1> >O) ?8 7<OPP87 F<O; )H8 ;81>I># OF )H8 -O<7. one 'ay dispute and
deney the'.
In our hu'an way o& tal5in, this is called a son, because it co'es &orth &ro' another in its
li5eness and subsists in the sa'e nature with it.
)O C1:: 1 -O<7 1% 1 %O> I% JG%) 1 ;8)1PHO< O< 1 FI#G<8. I) C1> >O) ?8 I> )H8<81: %8>C8. I) I% JG%) )H8 H8<)G1: %8>%8
O< ;81>I>#. C1::I># 1 -O<7 1% 1 %O> I> H8<)G1: ;81>I># C1> >O) ;1K8 )H8 -O<7 1 %O> I> )H8 <81: ;81>I>#. I>
HG;1> -1C OF )1:KI># )HI% C1>>O) ?8 C1::87 1 %O> , %I>C8 I) I% 1 7IFF8<8>) 8%%8>C8 . 8%%8>C8 OF %O> I% 7I%)I>C)
F<O; )H8 8%%8>C8 OF F1)H8< O)H8< -I%8 F1)H8< 1>7 %O> ;G%) ?8 )-O HCPO%)1%I% I> 1 %I>#:8 8%%8>C8. )HI% I% >O)
)<G8 1):81%) I> )H8 HG;1> C1%8 .
)H8<8 FO<8 I> )H8 HG;1> C1%8 OF )1:KI># I) C1> >O) ?8 C1::87 1 %O>. )H8 1>1:O#C GPO> -HICH )HI% 8IP:1>1)IO> I%
?1%87 I% -81K .
)here&ore, as &ar as di!ine thins can be represented by hu'an words, we call the -ord o&
the di!ine intellect the %on o& #od, while #od, whose -ord he is, we call the Father.
)HI% )CP8 OF <8P<8%8>)1)IO> I% 1 -81K <8P<8%8>)1)IO>. )H8 -O<7 C1> >O) ?8 C1::87 1 %O> , 1>7 IF I) I% C1::87 I) C1>
>O) ?8 C1::87 I> )H8 <81: ;81>I># K>O-> )O )H8 %P81K8<% OF 1 :1>#G1#8 %1C #<88K. )H1) I% -HC F<O; I8%OG% )O
1G#G)I>8 >O O>8 K>8- )H8%8 ;81>I>#%. I) -1% 1G#G%)I>8 -HO I>H8>)87 )H8%8 ;81>I>#% . #<88K O<)HO7OI 7I7 >O)
G%8 )H8 ;81>I>#% I>H8>)87 ?C 1G#G%)I>8, 1>7 8H8> 7O >O) 1#<<88 -I)H 1G#G%)I>8 8H8> >O-. I) ;1C ?8 >O)87 )H1)
1G#G%)I>8 I% >O) )H8 %O:8 <8P<8%8>)1)IH8 OF 1)H>1%I1> CH<I%)I1>I)C , #<88K O<)HO7OI HH8 )H8<8 O-> H8<%IO> OF
<8P<8%8>)1)IO>. 1>C HO- %P81K8< O< G))8<8< O< %1C8< OF 1 -O<7 C1> >O) ?8 C1::87 )H8 F1)H8< OF )H8 -O<7.
1> O)H8< P<O?:8; I% )H1) >O) O>:C ;1:8 HG;1> ?8I>#% %P81K,%1C 1>7 G))8< -O<7% ?G) F8;1:8 HG;1> ?8I>#% 1:%O
%P81K,G))8<1>7 %1C -O<7%. IF 1 %P81K8<O%1C8<LG))8<8< OF 1 -O<7 I% C1::87 1 F1)H8< OF )H8 -O<7 I> HG;1> C1%8%
)H8 8H8> 1 F8;1:8 HG;1> ?8I># C1> ?8 C::87 1 F1)H8< OF H8< %POK8>L%%1I7L G))8<87 -O<7. ?G) )H8<8 I% >O 8HI78>C8
FO< %GCH 1 C:1I;. )H1) I% )H8 <81%O> I) C1> >O) ?8 %1I7 8H8> I> 7IHI>8 C1%8 1% 1 ;1))8< OF 1> 1>1:O#C. I) I% JG%) 1>
1G#G%)I>I1> I>H8>)87 ;81>I>#L%8>%8 -HICH I% ?O<<O-87 I> )H8 1?OH8 %8>)8>C8%,1::#87:C 1%C<I?87 )O <8%P8C)87
)HO;1%.
-e say that the co'in &orth o& the -ord is an i''aterial eneration o& a son, not a carnal
one, as carnal 'en sur'ise.
> >
7<OPPI># )H8 CO>7I)IO> OF ;1))8<I1:I)C , O>8 #8) <I7 OF ;1))8< , ;1))8<I1:I)I%;, CO<PO<81:I)C 1>7 C1<>1:I)C. ?G)
)H<88 <8:1)IO>% <8;1I>% 1>7 1<8 CO>C8<H87. <1)H8< )H8%8 )H<88 <8:1)IO>% ?8CO;8 I;;1)8<I1: ,>O> CO<PO<81:
1>7>O>N C1<>1: <8:1)IO>%. I) I% %)<1>#8 )O %8 )H1) )O 1CC8P) )H8 >8C8%%1<C <8:1)IO> I%
C1<>1:I%;LC1<PO<81:I%;1>7 ;1))8<I:I%; 1>7 )O 1CC8P) )H8 <8%) OF )H8 )-O <8:1)IO>% I% >O>8 OF )H8;. I) I% H8<C
%)<1>#8 )H1) )H8 1::8#87 PO<)IO> OF )H8 -O<K 1%C<I?87 )O <8P8C)87 )HO;1% 1CCG%8 O)H8<% 1% I>C1<>1:% 1>7
7O8% >O) 1CC8P) 1)H1>1%I1>% 1% I>C1<>1:% -HO ?8:I8H8 I> I>C1<>1)IO>.
)here is another way that this eneration o& the %on o& #od surpasses e!ery hu'an
eneration, whether 'aterial, as when one 'an is born &ro' another, or intelliible, as
when a word is brouht &orth in the hu'an 'ind. In either o& these cases what is born is
youner than its source. 1 &ather does not enerate as soon as he beins to e6ist, but he
'ust &irst 'ature.
)HI% %GP1%%I># ;8>)IO>87 I> )H8 )8I) 1%C<I?87 )O <8%P8C)87 )HO;1% 7O8% 1CC8P) )H1) GP)I: >O- 1:: )H8
1>1:O#I8% 1>7 %I;I:1<I)I8% 1<8 -81K 1>7 G>1CC8P)1?:8. 1% 1 F1)H8< 7O8% >O) #8>8<1)81 %O> 1% %OO> 1% H8
?8#8I>% )O 8II%) ,)HI% ;81>% )H1) IF )H8<8 I% >O 1>1:O#C ?L- 1 F1)H8< 1>7 1 G))8<8<
L%P81K8<L%1C8<LP<CC878<LI%%G8< OF 1> 8)8<>1: -O<7 FIF I) I% %GPPO8%87 )H1) )H8<8 I% 1>C FO< )H8 %K8 OF 1>
1<#G;8>)M
8!en the act o& eneration ta5es ti'e be&ore a son is born, because carnal eneration is a
'atter o& staes.
IF )H8<8 I% 1 ?8CO>7 C1<>1: #8>8<1)IO> I) ;G%) 1:%O ?8 >O) )8;PO<1: :IK8 1:: 7IHI>8 1C)% 1>7 7OI>#%. O)H8< -I%8
I) I% >O) 1 #8>8<1)IO>. 1 C1G%1)IO> I% 1 ?8))8< -O<7 FO< )H1).
:i5ewise the hu'an intellect is not ready to &or' intelliible concepts as soon as a 'an is
born, but when he 'atures.
)H8<8 1<8 7IFF8<8>) )CP8% OF -O<7%L1))<I?G)8%LDG1:I)I8% -HICH 1<8 FOG>7 I> HG;1>% 1>7 1% -8:: 1% I> #O7, 1>7
)H8<8 1<8 -O<7%L1))<I?G)8%LDG1:I)I8% -HICH 1<8 FOG>7 I> HG;1> ?G) >O) I> #O7. )H8 FO<;8< 1<8 C1::87
CO;;G>IC1?:8 1))<<I?G)8%LDG1:I)I8% 1>7 :1))8< 1<8 C1::87 I>CO;;G>IC1?:8 DG1:I)I8%LDG1:I)I8% OF C<81)87
?8I>#%.)H8 DG1:I)I8% L 1))<I?G)8% FOG>7 I> #O7 1>7 >O) I> C<81)87 ?8I>#% 1<8 C1::87 7IHI>8 I>CO;;G>IC1?:8
DG1:I)I8%.

UVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVVV
%o he does not always actually understand, but a&ter potentially understandin he actually
understands and aain stops actually understandin and re'ains understandin only in
potency or with habitual 5nowlede. %o a hu'an word is youner than a 'an and
so'eti'es stops e6istin be&ore the 'an.
-O<7% OF C<81)87 ?8I>#% 1<8 >O) )H8 1))<I?G)8% OF #O7% ?G) 1C)% OF #O7. ?G) IF I) I% 1> 1))<I?G)8 OF #O7 )H8> I) I%
8)8<>1: I> )H8 C1%8 OF 1?%O:G)8 1))<I?G)8%LDG1:I)8% O< I> )H8 %P8CI1: C1%8% OF <8:1)IH8 1))<I?G)8%. ?G) I) C1>
>O) ?8 ;178 1 #8>8<1: <G:8 -H8> I>F8<I># F<O; 1> 1))<I?G)8LDG1:I)C OF 1 C<81)87 ?8I># )O )H8 HI#H8< 1))<I?G)8
OF %1;8 KI>7 OF #O7
0? 0?
WWWW ;O<8 7I%CG%%IO> %H1:: ?8 1) )H8 8>7 OF )HI% %8C)IO>KKKK.
TTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTTT
?ut these two li'itations cannot apply to #od, who has no i'per&ection or chane, or
oin &ro' potency to act, since he is pure and &irst act. )he -ord o& #od, there&ore, is coN
eternal with #od.
)H8<8 1<8 )-O P<O?:8;% O>8 I% ?I?:IC1: 1>7 O)H8< I% <1)IO>1:. FI<%):
I> )H8 H8<C ?8#8>I># OF #8>I%I% -8 FI>7 #O7 71CI># :8) )H8<8 ?8 :I#H). )HI% I% 1 %GFFICI8>) P<OO )H1) >O) O>:C #O7
%P81K%L%1C% ?G) 81CH 1>7 8H<C -O<7 OF )H8 7IHI>8 %8>)8>C8 I% 1 -O<7 OF #O7 .
?G) )H8C 1<8 >O) 8)8<>1:.
%8CO>7: )H8%8 -O<7% 1<8 >O) I;;8>1>) 1C)% OF I>)8::8C) O)H8< -I%8 7IHI>8 I>)8::8C) -OG:7 ?8 -I)H OG) -O<7% I>
8)8<>I)C I;P:CI># >O 8)8<>1: I>)8::8C). )HI% ;81>% )H1) )H8%8 1C)% OF I>)8::8C) 1<8 >O) O>:C HO:G>)1<C ?G)
1:%O >O) I;;8>1>). )H8C 7O 8;1>1)8 >O) I;;8>1>):C 1% 1% 1CCO<7I># )O 7IHI>8 -I::.
1nother di&&erence o& our word &ro' the di!ine is that our intellect does not si'ultaneously
understand e!erythin, or with one act, but by 'any di&&erent actsA there&ore the words o&
our intellect are 'any. ?ut #od understands e!erythin si'ultaneously by one sinle act,
because his understandin 'ust be one, since it is his !ery bein. It &ollows there&ore that
in #od there is only one word.
)HI% O?J8C)IO> I% ;178 O> )H8 I>CO<<8C) 1>1:O#C 1% -8:: 1% 1 CO>FG%IO>
?O- 1> 1))<I?G)8 L1 DG1:I)C 1>7 1> 1C) L1 7OI># .7IHI>8 K>O-:I7#8 I% O;>I%CI8>C8 ,I>FI>I)8 1>7 1?%O:G)8. #O7
K>O-% ?C )H8 H8<C %8:F OF )HI% 1))<I?G)8LDG1:I)C OF K>O-:I7#8. )H8<8 I% >O 1C) OF )HI% K>O-:I7#8. IF I) I%
%GPPO%87 )H1) )H8<8 I% %GCH 1> 1C) )H8> )HI% 1C) I% 8I)H8< )H8 H8<C %8:F OF 7IHI>8 K>O-:I7#8 LO;>I%CI8>C8 O< %O;8
)HI># -HICH I% >O) )H1) K>O-:I7#8LO;>I%CI8>C8. I> )H8 FI<%) C1%8 )H8<8 I% >O 1C) ?G) %8:F OF )H8
1))<I?G)8LDG1:I)C, 1>7 >O)HI># 8:%8. I> )H8 O)H8< C1%8. I> )H8 >8I) C1%8 )H8<8 ;G%) ?8 1> O)H8< 1C) )O 1C)G1:IX8
1>7 1C)IH1)8 )HI% 1C). IF #O7 G>78<%)1>7 8H8<C )HI># F<O; 1 %I>#:8 1))<I?G)8LDG1:I)C )H8> 8I)H8< )HI%
1))<I?G)8LDG1:I)C I% )H8 G>78<%)1>7I># I)%8:F O< I) I% 1> O)H8< 1))<I?G)8LDG1:I)C O< 1C)L7OI>#.I> )H8 FI%) C1%8
7IHI>8 K>O-:I7#8 1>7 7IHI>8 G>78<%)1>7I># 1<8 )-O 7IHI>8 1))<I?G)8%LDG1:I)I8%. I% %O )H8> 1% )H8 7IHI>8
K>O-:I7#8 I% >O) 1 HCPO%)1%I%, )H8 O)H8< 1))<I?G)8 I% 1:%O >O) 1 HCPO%)1%I%. O)H8< -I%8 )H8<8 ;G%) >8C8%%1<C ?8
;O<8 )H1> )H<88 HCPO%)1%I% IH 7IHI>8 P8<%8 %G?%I%)8>) 8%%>C8.
)here is yet another di&&erence: )he word o& our intellect does not 'easure up to the power
o& our intellect, because when we 'entally concei!e one thin we can still concei!e 'any
other thinsA thus the word o& our intellect is i'per&ect and can be co'posed, when se!eral
i'per&ect notions are put toether to &or' a 'ore per&ect word, as happens in the process
o& &or'ulatin a de&inition. ?ut the di!ine -ord 'easures up to the power o& #od, because
00 00
by his essence he understands hi'sel& and e!erythin else. %o the -ord he concei!es by
his essence, when he understands hi'sel& and e!erythin else, is as reat as his essence. It
is there&ore per&ect, si'ple and e2ual to #od.W -H1) I% )H8 7IFF8<8>C8 ?O- #O7 1>7 8DG1: )O
#O7YYYYK -e call this -ord o& #od a %on, as said abo!e, because he is o& the sa'e nature
with the Father, and we pro&ess that he is coNeternal with the Father, onlyNbeotten and
per&ect.
1 78)1I: 7I%CG%%IO> O> )H8 -HO:8 P<O?:8;.
1>1C%I% OF )H8 1<#G;8>)% 1>7 8IP:1>1)IO>% 1::8#8:C 1%C<I?87
)O <8%P8C)87 )HO;1%.
1CCO<7I># )O )HI% PO<)IO> OF -O<K -HICH I% 1::8#87:C 1%C<I?87 )O <8%P8C)87 )HO;1%, I) 1PP81<%
)H1):J
1M ?8#8))I># 1>7 I>)8::8C) 1<8 >O) I;;8>1>) I> HG;1> ?8I>#% 7G8 )O :I;I)1)IO>% 1>7
I;P8<F8C)IO>% OF HG;1> ?8I>#%.
2M 81CH O>8 OF )H8; C1> >O) 8II%) -I)H OG) )H8 8II%)8>C8 OF #<1;;1)IC1:L;O<PHO:O#IC1:P1%%IH8
P1<)ICIP:8, 8# ?8:OH87 1>7 I781 OF I>)8::8C).
"M I> )H8 C1%8 OF #O7L78I)C >O) O>:C )H8%8 )-O 1C)%O1))<I?G)8% 1<8 8)8<>1: 1>7 I;;8>1>) ?G)
)H8I< #<1;;1)IC1: L ;O<PHO:O#IC1: P1%%IH8 P1<)ICIP:8% 1<8 1:%O 8)8<1>1: 1>7 I;;8>1>).
$M )HI% I% 7G8 )O )H8 P8<F8C)IO> 1>7 :I;I):8%%N>8%% OF 7IHI>8 ?8I>#L#O7L78I)C.
<8%P8C)87 )HO;1% H1% >8#:8C)87 1 >G;?8< OF I%%G8% -HICH 1<8 CO>C8<>87 1>7 -HICH 1<8 I>
CO>C8<> )O ?8 7IHI>8 1))<I?G)8% LDG1:I)I8%.
Cha1te 52 Ho6 the S1iit 1oceed" fo# the Fathe and the Son
-e 'ust also obser!e that e!ery act o& 5nowlede is &ollowed by an act o& the appetite.
F )HI% ;81>% )H1) )H8<8 1<8 $ )HI>#% a4 1))<I?G)8 LDG1:I)C K>O-:I7#8 b4 1C) OF K>O-:I7#8 c4
1PP8)I)8. d4 1C) OF 1PP8)I):8. )H8 ?1%IC DG8%)IO> I% QQ I% )HI% 7IHI>8 1PP8)I)8 1> 1))<I?G)8LDG1:I)C OF
#O7L78I)C 1>7 IF %O )H8> -H1) I% )H8 KI>7 OF 7IHI>8 1))<I?G)8LDG1:I)CM O& all appetiti!e acts lo!e
is the principle. F )HI% %H8-% )H1) :OH8 I% 1> 1C) OF )H8 1))<I?G)8LDG1:I)C OF 1PP8)I)8 OF #O7L78I)C F )HI% %H8-% )H1) :OH8 I% 1> 1C) OF )H8 1))<I?G)8LDG1:I)C OF 1PP8)I)8 OF #O7L78I)C
, IF %O )H8> I) I% PO%)8<IO< )O )H8 1))<I?G)8 OF 1PP8)I)8 OF #O7 L78I)C, -HICH I% 1:%O )H8 P<O#8>8)O< , IF %O )H8> I) I% PO%)8<IO< )O )H8 1))<I?G)8 OF 1PP8)I)8 OF #O7 L78I)C, -HICH I% 1:%O )H8 P<O#8>8)O<
OF )HI% 1C) OF :OH8M OF )HI% 1C) OF :OH8M -ithout it there is no 9oy at ainin so'ethin one does not lo!e, or
sadness at 'issin so'ethin one does not lo!e N that is, i& lo!e is ta5en awayA li5ewise all
other appetiti!e acts would o, since they are all so'ehow related to sadness and 9oy.
)here&ore, since #od has per&ect 5nowlede, he 'ust also ha!e per&ect lo!e, which arises
as the e6pression o& an appetiti!e act, as a word arises as the e6pression o& an intellecti!e
act.F I) H1% ?88> %G##8%)87 )H1) 7IHI>8 K>O-:O-7#8 %O;8 HO- I;P:IC1)8% 7IHI>8 :OH8. IF I% I% %O I) H1% ?88> %G##8%)87 )H1) 7IHI>8 K>O-:O-7#8 %O;8 HO- I;P:IC1)8% 7IHI>8 :OH8. IF I% I% %O
8H8> )H8> O;>I%CI8>C8,CO>%CI8>C8,:OH8,-I:: 1:: 1<8 7IHI>8 1))<I?G)8%. )H8 )8<; OF 1> 1))<I?G)8 I% 8H8> )H8> O;>I%CI8>C8,CO>%CI8>C8,:OH8,-I:: 1:: 1<8 7IHI>8 1))<I?G)8%. )H8 )8<; OF 1> 1))<I?G)8 I%
>O )HI># ?G) 1> 1))<I?G)8. IF 81CH 1>7 8H8<C 1))<I?G)8LDG1:I)C OF #O7L78I)C H1% 1 )8<; )H8> )H8 >O )HI># ?G) 1> 1))<I?G)8. IF 81CH 1>7 8H8<C 1))<I?G)8LDG1:I)C OF #O7L78I)C H1% 1 )8<; )H8> )H8
>G;?8<% OF )8<;% #O8% F1< ?8COG>7 )H8 >G;?8< )H<88 M >G;?8<% OF )8<;% #O8% F1< ?8COG>7 )H8 >G;?8< )H<88 M
?ut there is a di&&erence between an intellectual and an appetiti!e act.F?G) )H8<8 I% 1:%O 1 ?G) )H8<8 I% 1:%O 1
7IFF8<8>C8 ?8)-88> 1> 1))<I?G)8L1DG1:I)C 1>7 1> 1C)L 1 7OI>#M. 7IFF8<8>C8 ?8)-88> 1> 1))<I?G)8L1DG1:I)C 1>7 1> 1C)L 1 7OI>#M. For an intellectual act and any
other act o& 5nowlede ta5es place by the 5nowable thin so'ehow e6istin in the
5nowin power, na'ely, sensible thins in the sense and intelliible thins in the intellect.
03 03
F)H8<8 I% 1 7IFF8<8>C8 ?G) I> <81: 1> 1C) OF 1> 1))<I?G)8 I% 1> 1))<I?G)8 1) ?8%) :1XI; OF :1XI; )H8<8 I% 1 7IFF8<8>C8 ?G) I> <81: 1> 1C) OF 1> 1))<I?G)8 I% 1> 1))<I?G)8 1) ?8%) :1XI; OF :1XI;
1>7 >O) 1) ?8%) 1> O)H8< 1))<I?G)8. ?G) K>O-:I7#8 I% 1 %P8CI1: C1%8 1>7 K>O-1?:8 )HI>#% ;1C ?8 1>7 >O) 1) ?8%) 1> O)H8< 1))<I?G)8. ?G) K>O-:I7#8 I% 1 %P8CI1: C1%8 1>7 K>O-1?:8 )HI>#% ;1C ?8
>O> 8II%)8>C8% %I>C8 #O7L78I)C 7O8% K>O- I;PO%%I?I:I)I8% 1>7 PO%%I?I:I)I8% . %O 1 KO-1?:8 )HI># I% >O> 8II%)8>C8% %I>C8 #O7L78I)C 7O8% K>O- I;PO%%I?I:I)I8% 1>7 PO%%I?I:I)I8% . %O 1 KO-1?:8 )HI># I%
1C)G1::C 1 #<1;;1)IC1: )HI># -HICH I% 8I)H8< 1> 8II%)8>) O< 1 >O> 8II%)8>>). M 1C)G1::C 1 #<1;;1)IC1: )HI># -HICH I% 8I)H8< 1> 8II%)8>) O< 1 >O> 8II%)8>>). M ?ut an
appetiti!e act ta5es place by an orientation and 'o!e'ent o& the appetiti!e power to the
thins e6posed to the appetite. )hins that ha!e a hidden source o& their 'otion are called
spirits. For instance, winds are called spirits because their oriin is not apparent. :i5ewise
breath, which is a 'otion &ro' an intrinsic source, is called spirit. %o, as di!ine thins are
e6pressed in hu'an ter's, the !ery lo!e co'in &ro' #od is called a spirit.
?ut in us lo!e co'es &ro' two di&&erent sourcesF :OH8 I> )H8 C1%8 OF #O7 I% 1>
1))<I?G)8M %o'eti'es it co'es &ro' a bodily and 'aterial principle, which is i'pure
lo!e, since it disturbs the purity o& the 'ind. %o'eti'es it co'es &ro' the a pure spiritual
principle, as when we lo!e intelliible oods and what is in accord with reasonA this is pure
lo!e. #od cannot ha!e a 'aterial lo!e F ?G) )HI% 7O8% >O) P<OH8 )H1) :OH8 OF
#O7 I% 1 HCPO%)1%I%M. )here&ore we &ittinly call his lo!e not si'ply %pirit, but the
Holy %pirit, since holiness re&ers to his purity.F:OH8 I% 1> 1))<I?G)8 1;O># %8H8<1: 1))<I?G)8%
OF #O7. IF 1>C O>8 OF <8DGI<8% 1 %PI<I)LP>8G;1 )H8> )H8 %1;8 I% )<G8 FO< 81CH 1>7 8H8<C 1))<I?G)8
OF #O7. %8CO>7 :OH8 I% 1> 1))<I?G)8 ?G) )O C:1I; )H1) )HI% 1))<I?G)8 I% 1 HCPO%)1%I% I% )H8
P<O?:8;1)IC I%%G8. IF %I;8 O>8 :IK8% )O C1:: %O;8 OF 7IHI>8 1))<I?G)8% 1% %PI<I)% H8 O< %H8 ;1C C1::
I) ?G) C1::I># 1))<I?G)8%LDG1:I)I8% 1% 1 %PI<I) % I% O>8 )HI># 1>7 )O ?8:I8H8 )H1) )H8%8 1<8
HCPO%)1%8% I> 1>O)H8< )HI>#M
It is clear that we cannot lo!e anythin with an intelliible and holy lo!e unless we
concei!e it throuh an act o& the intellect.F )HI% I% )<G8 FO< 1:: )H8 1))<I?G)8% 1>7 <8:1)IH8
1))<I?G)8%M )he conception o& the intellect is a wordA so lo!e 'ust arise &ro' a word.F IF %O
)H8> :O#O%L-O<7 I% 1> 1))<I?G)8 1>7 >O) 1 HCPO%)1%I%. I) I% H8<C %)<1>#8 )O C:1I; )H1) )H8 H8<C
1))<I?G)8 OF I>)8::8C) I% >O) 1 HCPO%)1%I% 1>7 O>8 )H1) I% P<OCC8787 F<O; )H8 7IHI>8 1))<I?G)8 OF
I>)8::8C) I% >O) 1> 1))<I?G)8 ?G) 1 HCPO%)1%I%. 1) :81%) I) I% 1> O)H8< 1))<I?G)8 OF #O7L78I:)C 1>7
1);O%) I) I% 1> 1))<I?G)8 OF 1> 1))<I?G)8 OF #O7. IF %O;8 O>8 :IK8% )O C1:: )HI% 1))<I?G)8 OF
1))<I?G)8 1% 1> 1C) OF 1))<I?G)8 H8 LO %H8 ;1C C1:: I) %O ?G) 8H8> )H8> I) I% >O) 1 HCPO%)1%I% 1% )H8
O<I#I>1: 1))<I?G)8 I% 1:%O >O) 1 HCPO%)1%I%M.-e call the -ord o& #od the %onA so it is clear
that the Holy %pirit co'es &ro' the %on. Just as #od@s act o& 5nowlede is his !ery bein,
so also is his act o& lo!in.F IF 7IHI>8 1C) OF K>O-:I7#8 I% 1> 1))<I?G)8 :IK8 K>O-:I7#8 )H8>
>8I)H8< OF )H8; I% 1 HCPO%)1%I% , IF )HI% 1C) I% >O) 1 1))<I?G)8 8H8> )H8> 1C) OF 1> 1))<I?G)8 I%
1:-1C% :8%% )H1> )H8 1))<I?G)8. %O IF )H8 1))<I?G)8 I% >O) 1 HCPO%)1%I% )H8> I)% 1C)% I% >O) 1
HCPO%)1%I%.?G) )H8<8 1<8 I>FI>I)8 1))<I?G)8%OF #O7. IF O;>I%CI8>C8 1>7 I>)8::8C) 1<8 JG%) )-O
>1;8% OF O>8 1>7 %1;8 1))<I?G)8 8H8> )H8> )H8<8 1<8 1 >G;?8< OF O)H8< K>O-> 7IHI>8
1))<I?G)8%LDG1:I)I8%. 7O8% 81CH 7IHI>8 1))<I?G)8 H1% 1 HCPO%)1)IC )8<;Y IF )H8 1<8 )-O
7I%)I>#GI%87 1))<I?G)8 JG%) :IK8 I>)88:8C) 1>7 :OH8 )H8> 7IHI>8 O;>I%CI8>C8 HG%) H1H8 1 )8<;. %O
)H8 )O)1: >G;?8< OF I%%G87 HCPO%)1)IC )8<;% #O8% )O )H<88,I> 177I)IO> )O )H8 G>I%%G87
HCPO%)1%I%. )HG% 1) :81%) FOG< HCPO%)1)IC )8<;%M 1nd 9ust as #od is always actually
understandin, so also he is always actually lo!in hi'sel& and e!erythin else by lo!in
his own oodness.IF #O7L78I)C :OH8% HI;%8:F )H8> )H8 :OH8< 1>7 )H8 ?8:OH87 1<8 O>8 1>7 )H8
%1;8 )HI># . I) I% >O) )H8 C1%8 )H1) )H8 :IH8< I% 1 7I%)>C) HCPO%)1%I% 1>7 )H8 ?8:OH87 I% )H8
7I%)I>C) HCPO%)1I%. )HI% I% JG%) :IK8 #O7 %88% HI;%8:F. )HI% 7O8% >O) ;81>% )H1) )H8 %88< 1>7 )H8
%88> 1<8 )-O 7;G)G1::C 7I%)I>C) HCPO%)1%I%. )here&ore, as the %on o& #od, who is the -ord
o& #od, subsists in the di!ine nature and is coNeternal with the Father and per&ect and
uni2ue, li5ewise we 'ust pro&ess the sa'e about the Holy %pirit. F I) I% O>C8 1#1I> %88> I> )H8
)8I) 1::8#8:C 1%C<I?87 )O <8%P8C)87 )HO;1% )H1) I) C:1I;% )H1) )H8 :O#O%L-O<7 %G?%I%%)I> 7IHI>8
P8<%8 %G?%I%)8>) 8%%8>C8 L >1)G<8LOG%I1. ?G) IF )HI% -O<7 I% 1 )8<; OF )H8 7IHI>8 1))<I?G)8 OF
I>)8::8C) )H8> )HI% 1))<I?G)8LDG1:I)C OF #O7L78I)C ;G%) 1:%O %G?%I%) I> #O7L7IHI>8 P8< %8
%G?%I%)8>) 8%%8>C8 -HICH I% 1:%O C1::87 >1)G<8. >O- IF )H8 H8<C 1))<I?G)8LDG1:I)C OF I>)8::8C)
-HICH I% )H8 P<I>CIP:8 OF )H8 I%%G87LP<OC88787 )8<; C1::87 :O#O% I% >O) 1 HCPO%)1%I% )H8> )H8
:O#O%L-O<7 -HICH I% P<OC88787 )8<; OF )H8 7IHI>8 1))<I?G)8LDG1:I)C OF I>>)8::8C) C1>>O) ?8 1
HCPO%)%I%. )H8%8 )8I)% CO;P8:: G% )O POI>) OG) )HI% )HI># ;O<8 )H1> O>8 )I;8M.
04 04
%ince e!erythin that subsists with an intellient nature we call a +person+, which is
e2ui!alent to the #ree5 +hypostasis+, it is necessary to say that the -ord o& #od, who' we
call %on, is a hypostasis or person.F )H8 %I;P:8 DG8%)IO> ;1C ?8 1%K87 I% 1% FO::O-: U 7O8% )H8
7IHI>8 1))<I?G)8 LDG1:I)C OF I>)8::8C) >O) %G?%I%) I> )H8 7IHI>8 %8< %8 %G?%I%)8>) 8%%8>C8Y 1>7 IF I)
7O8% >O) )H8> )H8 -O<7L:O#O% P<OCC87% F<O; I) I% 1:%O >O) 1 HCPO%)1%I%LHCPO%)1)IC
FP8<%O>LP8<%O>1: HCPO%)1%I% -H1) %O 8H8<.M >o one doubts that #od, &ro' who' a word and a
lo!e co'es &orth, is a subsistent reality, and can also be called a hypostasis or a person.
)hus we &ittinly posit three persons in #od: the person o& the Father, the person o& the %on
and the person o& the Holy %pirit. F )HI% PO<)IO> OF )H8 )8I) -HICH I% 1%C<I?87 )O <8%P8C)87
)HO;1> G%8% )H8 -O<7 #O7 1;?I#OG%:C 1>7 8DG1)IH8:C. 1):81%) O>8 H1% #O7 1 <I#H) )O 1%K FO<
)H8 177I)IO>% OF C:81<IFIC1)IO>% )O )H8 )8<; #O7. I> #8>8<1: 1 )<I>I)1<I1> G%8% )H8 -O<7
#O7L78I)C I> )8 FO::O-I># ;81>I>#%.
1M #O7 )H8 ?8I>#.
2M #O7 )H8 )<I>I)C F )H8 ?8I># OF #O7 -I)H 1:: )H8 HCPO%))IC P8<%O>% -HICH 1<8 I> )H8 P8< %8
%G?%I%)8>) 8%%8>C8 OF )H8 ?8I># 1>7 -HICH I% CO;;G>IC1?:8 )O 81CH OF )H8 HCPO%)1%I% I> I)M
"M 1>C O>8 OF )H8 HCPO%)1)IC P8<%O> L HCPO%)1%I% I> )H8 P8< %8 %G?%I%)8>) OG%I1 L 8%%8>C8 OF )H8 #O7
)H8 ?8I>#.
$M 1 CO;;O> )8<; FO< 81CH O>8 OF )H8 1?OH8 ;81>I>#.
)H8 1G)HO< ;G%) H1H8 )O C:81<IFC )H8 ;81>I># %O;8HO- I> O<78< )O 1HOI7
CO>FG%IO>8DGHOC1)IO> 1>7 CO>FG%IO>. %O )H8 %8>)8>C8 ;8>%IO>87 1?OH8 ;1C ;81>:N
14 >O O>8 7OG?) )H1) #O7 )H8 ?8I># F<O; -HO; 1 -O<7 1>7 1 :OH8ZZ.
24 >O O>8 7OG?) )H1) #O7 )H8 )H8 )<I>I)C F<O; -HO; 1 -O<7 1>7 1 :OH8ZZ.
"4
$4 >O O>8 7OG?) )H1) #O7 )H8 HCPO%)1%I% F<O; -HO; 1 -O<7 1>7 1 :OH8ZZ
I> )H8 :1%) C1%8 DG1>)IFI8<%,1>7 C:<8<IFIC1)IO>% 1<8 <8DGI<87 O>8[% 1#1I>.
(4 >O O>8 7OG?) )H1) #O7 1% 1 CO;;O> -O<7 FO< 1:: )H8 1?OH8 %8>%8ZZZ
-e do not say that these three persons or hypostases are distinct by essence, since, 9ust as
#od@s act o& 5nowin and lo!in is his !ery bein F IF 1C) OF K>O-I># I% )H8 H8<C ?8I># OF #O7
)H8> )H8 1C) OF ?8I># I% )H8 ?8I>#. %I;I:1<:C IF )H8 1C) OF :OHI># I% )H8 H8<C ?8I># OF )H8 #O7 )H8>
)HI% 1C) I% )H8 ?8I># OF #O7. )H8> ?O)H 1<8 )H8 %1;8 ?8I># 1>7 )H8 ?8I># I% )H8 )<I>I)C )H8> 81CH
O>8 OF )H8 1C) I% 1 )<I>I)C, so also his -ord and :o!e are the !ery essence o& #od F )HI% I%
I>CO<<8C) 1>7 I% 1> 8HI78>C8 )H1) )H8%8 1<8 1):81%) 1 :1))8< I>)8<PO:1)IO>. %I>C8 -HO C1> K>O-
?8))8< )H1> )HO;1% )H1) :O#O% 1>7 P>8G;1 1<8 )-O HCPO%)1%8% 1>7 >O) )-O P8< %8 %G?%I%)8>)
8%%8>C8%,1>7 )H8 7IHI>8 P8< %8 %G?%I%)8>) 8%%8>C8 LOG%I1 I% >O) 1 HCPO%)1%I%.. -hate!er is
absolutely asserted o& #od is nothin other than his essence Wa$THE TE@T ASCRIBE% TO a$THE TE@T ASCRIBE% TO
THOMAS EAUI+OCATES THE 'OR% BGO%C* SINCEB ACCOR%ING ATHANASIAN CHRISTIANIT&/ THOMAS EAUI+OCATES THE 'OR% BGO%C* SINCEB ACCOR%ING ATHANASIAN CHRISTIANIT&/
GO% IS A TRINIT& AN% THE )ER SE SUBSISTENT ESSENCE DOSIA of THE BEING OF GO% IS GO% IS A TRINIT& AN% THE )ER SE SUBSISTENT ESSENCE DOSIA of THE BEING OF GO% IS
SHARE% B& THREE H&)OSTATIC )ERSONS* IF THE %I+INE )ER SE SUBSISTENT ESSENCE DOUSIA SHARE% B& THREE H&)OSTATIC )ERSONS* IF THE %I+INE )ER SE SUBSISTENT ESSENCE DOUSIA
IS A H&)OSTASIS THEN THERE ARE FOUR H&)OSTASIS THREE MUTUALL& %ISTINCT FROM IS A H&)OSTASIS THEN THERE ARE FOUR H&)OSTASIS THREE MUTUALL& %ISTINCT FROM
EACH OTHER AN% ONE 'HICH IS COMMUNICABLE TO EACH OTHER* B&UT TO TRINITARIAN EACH OTHER AN% ONE 'HICH IS COMMUNICABLE TO EACH OTHER* B&UT TO TRINITARIAN
SA&S SO* IF THOMAS HA% REALL& 'RITTEN THESE LINE HE 'OUL% NOT HA+E SAI% SA&S SO* IF THOMAS HA% REALL& 'RITTEN THESE LINE HE 'OUL% NOT HA+E SAI%
H&)OSTASES ARE THE )ERSE SUBSISTENT ESSENCE* IF EACH H&)OSTASIS IS A )ER SE H&)OSTASES ARE THE )ERSE SUBSISTENT ESSENCE* IF EACH H&)OSTASIS IS A )ER SE
SUBSISTRENT ESSENCED OUSIA THEN THERE ARE THREE )ER SE SUBSISTENT ESSENCES SUBSISTRENT ESSENCED OUSIA THEN THERE ARE THREE )ER SE SUBSISTENT ESSENCES
DOUSIAS* b$ DOUSIAS* b$ IT MUST BE NOTE% THAT THE )ERSE SUBSISTENT ESSENCE IS NOT A H&)OSTATIC IT MUST BE NOTE% THAT THE )ERSE SUBSISTENT ESSENCE IS NOT A H&)OSTATIC
)ERSONDH&)OSTASIS/SINCE IT IS HIGHL& COMMUNICABLE TO EACH ONE OF THE H&)OSTATIC )ERSONDH&)OSTASIS/SINCE IT IS HIGHL& COMMUNICABLE TO EACH ONE OF THE H&)OSTATIC
)ERSONDH&)OSTASIS* SIMILARL& THE %I+INE )ER SE SUBSISTENT ESSENCE DOUSIA IS NOT A )ERSONDH&)OSTASIS* SIMILARL& THE %I+INE )ER SE SUBSISTENT ESSENCE DOUSIA IS NOT A
H&)OSTASISDH&)OSTATIC )ERSON SINCE IT IS )RIOR TO EACH ONE OF THE H&)OSTASIS/ IT IS COMMENL& H&)OSTASISDH&)OSTATIC )ERSON SINCE IT IS )RIOR TO EACH ONE OF THE H&)OSTASIS/ IT IS COMMENL&
05 05
SHARE% B& EACH ONE OF THE H&)OSTASIS 'ITH OUT %I+ISION AN% %ISTRIBUTION/ / AN% IT IS ULTERIOR SHARE% B& EACH ONE OF THE H&)OSTASIS 'ITH OUT %I+ISION AN% %ISTRIBUTION/ / AN% IT IS ULTERIOR
TO EACH ONE OF THE H&)OSTATIC )ERSON*THUS TO SA& ALL OF THE H&)OSTATIC )ERSONS ARE THE TO EACH ONE OF THE H&)OSTATIC )ERSON*THUS TO SA& ALL OF THE H&)OSTATIC )ERSONS ARE THE
)ERSESUBSISTENT ESSENCEDOUSIA 'HEN NONE OF THEM IS THE )ERSE SUSBSISTENT ESSENCE IS )ERSESUBSISTENT ESSENCEDOUSIA 'HEN NONE OF THEM IS THE )ERSE SUSBSISTENT ESSENCE IS
INCORRECT* INCORRECT*
HO' E+ER ONE MA& INTER)RET THIS TE@T AS ALL THE H&)OSTATIC )ERSONS ARE UNITE% B& THE )ERSE HO' E+ER ONE MA& INTER)RET THIS TE@T AS ALL THE H&)OSTATIC )ERSONS ARE UNITE% B& THE )ERSE
SUBSISTENT ESSENCE OF GO%* SUBSISTENT ESSENCE OF GO%*
, since #od is not reat or power&ul or ood accidentally, but by his essence. %o we do not
say the three persons or hypostases are distinct absolutely, but by 'ere relations which
arise &ro' the co'in &orth o& the word and the lo!e. F?G) )H8C 1<8 1:%O ?8:I8H87 )O ?8 P8< %8
%G?%I%)8>). )HG% )HI% I;P:C )H1) )H8<8 1<8 >G;1<IC1::C FOG< P8< %8 %G?%I%)8>) )HI>#% ,)H<88 OF
-HICH 1<8 HCPO%)1)IC P8<%O>% 1>7 O>8 I% 1 P8< %8 %G?%I%)8>) 8%%8>C8.
%ince we call the co'in &orth o& the word eneration, and &ro' eneration result the
relationships o& &atherhood and sonship, F;8<8 C1::I># 1 <8:1)IO> 1% #8>8<1)IO> 7O8% >O)
P<OH8 )H1) )HI% <8:1)IO> I% 1 #8>8<1)IO>. I) I% %)<1>#8 O>C8 1#1I> )H1) O> -H1) #<OG>7% )H8 )8I)
1::8#8% )H1) )HI% <8:1)IO> I% 1 #8>8<1)IO>. IF O> <8#G:1< #<OG>7 )H8> I) I% 1 -81K 1>1:O#C. IF O>
HI#H8< #<OG>7% )H8> )H8I< K>O-:I7#8 I% >O) I> HG;1> <81%O>%, )HG% ;1KI># 1 -81K8< 1>1:O#CG.
we say that the person o& the %on is distinct &ro' the person o& the Father only by
&atherhood and sonship, F IF %O>%HIP I% >O)HI># ?G) %O> 1>7 F1)H8<HOO7 I% >O)HI># ?G) F1)H8< F IF %O>%HIP I% >O)HI># ?G) %O> 1>7 F1)H8<HOO7 I% >O)HI># ?G) F1)H8<
)H8> )HI% <87GC8% )O )H8 ?8:I8F )H1) )H8%8 )-O HCPO%)1%8% 1<8 %8:F 7I%)I>) F<O; 81CH O)H8< -I)H )H8> )HI% <87GC8% )O )H8 ?8:I8F )H1) )H8%8 )-O HCPO%)1%8% 1<8 %8:F 7I%)I>) F<O; 81CH O)H8< -I)H
OG) 1>C )HI>#.M OG) 1>C )HI>#.Mwhile all else belons to both co''only and without distinction. Just as we
call the Father true #od, al'ihty, eternal and whate!er else, so also the %on, and &or the
sa'e reason the Holy %pirit. F )H8 -O<7 #O7L78I)C I> )<I>I)1<I1> )8<;O>O:O#C 1<8 G%87 I>
7IFF8<8>C) ;81>I>#% 8# 1M 1 HCPO%)1)IC P8<%O>?M 1 %G?%)1>)I1: 8%%8>C8L P8<%8 %G?%I%)8>)
8%%8>C8LOG%I1"M #O7 )H8 )<I>I)CO< )<IG>8 #O7. %O
)here&ore, since the Father and the %on and the Holy %pirit are not distinct in their di!ine
nature, but only by relationship, we are riht in sayin that the three persons are not three
ods, but one true and per&ect #od. F F ?G) )H8 ;81>I># OF #O7 H1<I8% F<O; )H8 7IHI>8 )<IG>8
?8I># )O 1 HCPO%)1%I% I> )H8 P8<%8 %G?%I%)8>) 8%%8>C8 I> 7IHI>8 )<IG>8 ?8I>#. O)H8< -I%8 IF :O#O% I%
#O7 1>7 #O7 I7 )<I>I)C )H8> :O#O% I% )<I>I)C.M
)hree hu'an persons are three 'en and not one 'an, because the nature o& hu'anity,
which is co''on to the', belons to each separately because they are 'aterially distinct,
which does not apply to #od F )HI% %H8-% )H1) )H8 8>)I<8 HG;1> 1>1:O#C I% 1 -81K 1>1:O#C. %O
-HC I) I% G%87 1) O)H8< P:1C8% I> )H8 )8I) %88 1?OH8 1>7 ?8:O-M. %o in three 'en there are three
nu'erically di&&erent hu'an natures, while only the essence o& hu'anity is co''on to
the'. ?ut in the di!ine persons there are not three nu'erically di&&erent di!ine natures, but
necessarily only one si'ple di!ine nature, since the essence o& #od@s word and o& his lo!e
is not di&&erent &ro' the essence o& #od. %o we pro&ess not three ods, but one #od,
because o& the one si'ple di!ine nature in three persons.F O>8 #O7 1>7 )H1) O>8 I% )<I>I)CM.
1 78)1I: 7I%CG%%IO> O> )H8 )8<; OF 1))<I?G)8 OF I>88:8C) 1>7 1C) OF I>)8::8C).
1M-H8> )H8 7IHI>8 1))<I?G)8 OF I>)8::8C) I% >O) 1 HCPO%)1%I% -HICH I% )H8 %OG<C8 LP<O#8>8)8< OF
)H8 )8<; 1>7 1C) OF )H8 7IHI>8 1))<I?G)8LDG1:I)C OF I>)8::8C) )H8> >8I)H8< )H8 1C) OF )H8
1))<I?G)8 OF I>)8::8C) >O< )H8 )8<; OF )H8 1))<I?G)8 OF I>)8::8C) C1> ?8 1 HCPO%)1%I%.
2M1CCO<7I># )O <8%P8C)87 )HO;1% )H8 %8CO>7 HCPO%)1%I% LHCPO%)1)IC P8<%O> I> )H8 7IHI>8 P8<%8
%G?%I%)8>) 8%%8>C8LOG%I1 >1;8:C #O7H817 I% 1 )8<; OF )H8 7IHI>8 1))<I?G)8LDG1:I)C OF I>)8::8C)
P<OC88787 F<O; )H8 7IHI>8 1))<I?G)8LDG1:I)C OF I>)8::8C)LI>)8::8#8>C8 ?C 1> 1C) OF )H8 7IHI>8
1))<I?G)8 OF I>)8::8C).
0: 0:
1>%8:; )<G:C FOG>7 1 F:1- I> I). 1CCO<7I># )O HI; 1% 1:: )H8 HCPO%)1%I% I> )H8 7IHI>8 P8< %8
%G?%I%)8> 8%%8>C8LOG%I1 H1% 1 CO;;O> OG%I1: ;I>7 F )H8 I>)8::8#8>) OG%I1LI>)8::8C) OG%I1M )H8> I)
;G%) FO::O-)H1) I> C1%8 OF 81CH HCPO%)1%I% )H8 7IHI>8 1))<I?G)8 OF I>)8::8C) 1%C<I?87 )O )H8 P8<
%8 %G?%I%)8>) OG%I1 L8%%8>C8 ;G%) P<OC887 1 HCPO%)1%I% LHCPO%)1)IC P8<%O>, )HG% 1 %O> ;G%) H1H8 1
%O> , 1 :O#O% ;G%) H1H8 1 :O#O% 1>7 %O O>.
)O 1>%-8< )HI% H8<C PO-8<FG: O?J8C)IO> OF <8%P8C)87 1>%8:; , <8%P8C)87 )HO;1% -1% CO;P8::87
)O )1K8 1 PG<8 78F8>CIH8 1>7 1 PG<8 1PO:O#I%)IC PO%I)IO>. 1% 1> 1PO:O#I%) H8 CO>F8%%87 )H1)
P<OC887I># OF 1 )8<;F<O; )H8 7IHI>8 1))<I?G)8LDG1:I)C OF I>)8::8C)LI>)8::8#8>C8 F 1%C<I?87 )O
)H8 P8< %8 %G?%I%)8>) OG%I1L8%%8>C8M H1% >O #<OG>7 I> <81%O> 1>7 <1)IO>1:I)C.
>O- IF <8%P8C)87 )HO;1% 1CC8P)% )H1) )H8<8 I% >O #<OG>7 I> <81%O> 1>7 <1)IO>1:I)C )H8> 1>C
8IP:1>1)IO> ?1%87 O> )H8 %GPPO%I)IO> OF )H8 )8<; I% >8I)H8< 1 -81K 1>1:O#C >O< 1 %)<O>#
1>1:O#C ?G) JG%) 1 #<OG>7:8%% %8) OF %)1)8;8>)% -HICH 1<8 1) ?81%) -81K 1 8IP:1>1)IO>1>7 >O)
1) ?8%) 1> I>H1:I7 8IP:1>1>1)IO>.
Cha1te :2 The ea"on fo the incanation of the Son of God
1 si'ilar blindness 'a5es ;usli's ridicule the Christian Faith by which we pro&ess that
the %on o& #od died, since they do not understand the depth o& such a reat 'ystery F I) 7O8%
1PP81< )H1) )H8 1G)HO< OF )H8 )8I) -HO %O 8H8< H8 I% 7I7 >O) G>78<%)1>7 )H8 78P)H OF >8#1)IO>
OF )H8 1::8#87 781)H OF )H8 %8CO>7 HCPO%)1%I% -I)H <8%P8C) )O >O> P8< %8 %G?%I%)8>) 1DGI<87O
1%%G;87 HG>1> . First o& all, lest the death o& the %on o& #od be 'isinterpreted, we 'ust
&irst say so'ethin about the incarnation o& the %on o& #od. For we do not say that the %on
o& #od underwent death accordin to his di!ine nature, in which he is e2ual to the Father
who is the &oundational li&e o& e!erythin, but accordin to our own nature which he
adopted into the unity o& his person.F I) I% I>O<<8C) )O C:1I; )H1) #O7 H1% 7IHI>8 1>7 >O> 7IHI>8 F I) I% I>O<<8C) )O C:1I; )H1) #O7 H1% 7IHI>8 1>7 >O> 7IHI>8
>1)G<8%. )O %1C #O7 O< 1>C O>8 OF )H8 HCPO%)1%I% I> )H8 %GPPO%87 )<I>I)C C1> 7I8 -I)H <8%P8C) )O >1)G<8%. )O %1C #O7 O< 1>C O>8 OF )H8 HCPO%)1%I% I> )H8 %GPPO%87 )<I>I)C C1> 7I8 -I)H <8%P8C) )O
>O> P8< %8 %G?%I%)8>) >1)G<8 >1;8:C >O> 7IHI>8 >1)G8 1>7 C1> >O) 7I8 -I)H <8%P8C) 7O 7IHI>8 >O> P8< %8 %G?%I%)8>) >1)G<8 >1;8:C >O> 7IHI>8 >1)G8 1>7 C1> >O) 7I8 -I)H <8%P8C) 7O 7IHI>8
P8<%8%G?%I%)8>) >1)G<8 -HICH I% >O)HI># ?G) P8<%8 %G?%I%)8>) 8%%8>C8 LOG%I1 I% ;O<8 I>CO<<8C) P8<%8%G?%I%)8>) >1)G<8 -HICH I% >O)HI># ?G) P8<%8 %G?%I%)8>) 8%%8>C8 LOG%I1 I% ;O<8 I>CO<<8C)
)H8> )O %1C #O7 C1> 7I %I> -I)H <8%P8C) )O >O> 7IHI>8 1>7 >O) P8<%8 %G?%I%)8>) >1)G<8 1>7 C1>>O) )H8> )O %1C #O7 C1> 7I %I> -I)H <8%P8C) )O >O> 7IHI>8 1>7 >O) P8<%8 %G?%I%)8>) >1)G<8 1>7 C1>>O)
7O %I> -I)H <8%P8C) )O P8<%8 %G?%I%)8>) 8%%8>C8 -HICH I% 1:%O 7IHI>8)H8 P8<%8 %G?%I%)8>) >1)G<8 7O %I> -I)H <8%P8C) )O P8<%8 %G?%I%)8>) 8%%8>C8 -HICH I% 1:%O 7IHI>8)H8 P8<%8 %G?%I%)8>) >1)G<8
1% -8::M 1% -8::M
)o say so'ethin about the 'ystery o& the di!ine incarnation, we 'ust obser!e that any
intellectual aent operates throuh a conception o& his intellect, which we call a word, as is
clear in the case o& a builder or any cra&ts'an who operates outwardly accordin to the
&or' that he concei!es in his 'ind. F ?G) IF )H8 H8<C 7IHI>8 1))<I?I)8 OF I>)8::8C) I% >O) 1
HCPO%)1%I% I) I% I>CO<<8C) )O C:1I; )H1) )H8 CO>C8P)IO> OF )HI% 7IHI>8 1))<I?G)8 I% 1 HCPO%)1%I%
%8CO>7 )H8 -O<7 OF )H8 1))<I?G)8 I% >O) )H8 1))<I?G)8 ?G) %O;8 )HI># P<OC88787 F<O> I). )H8> I) I%
>8I) )O 1))<I?G)8 1>7 )H8 1))<I?G)8 OF I>)8::8C) OF #O7 I% #<81)8< )H1> )HI% CO>C8P)IO>M %ince
the %on o& #od is the !ery -ord o& #od, it &ollows that #od 'ade e!erythin throuh the
%on. F O>C8 1#1I> )H8 )8<; #O7 I7% 8DGIHOC1)87. %I>C8 )H8 -O<7 OF #O7 I% 1:%O #O7 1% 1CCO<7I>#
)O )H8 )<I>I)IC1: 7O#;1%. ?G) I% %O> I% )H8 CO>C8P)IO> OF I>)8::8C) )H8> I>)8::8C) I% #<81)8< )H1>
I) 1>7 I% I)% P<O#I>8)O< 1>7 %OG<C8 1% -8:: %O 8H8<C )HI># I% G:)I;1)8:C ;178 ?C )H8 7IHI>8
1))I?G)8LDG1:I)C OF I>)8::8C) -HICH I% >O) 1 HCPO%)1%I%M
It is a rule that the principles which 'a5e so'ethin are also the principles &or repairin it.
I& a house &alls down, it is restored accordin to the plan by which it was &irst 'ade. F )HI%
8I1;P:8 -1% >O) <8DGI<87F 1'on the creatures created throuh #od@s -ord, rational
creatures hold the &irst ran5, since all other creatures ser!e the' and see' ordered to the'.
)hat is reasonable, because a rational creature has 'astery o!er his action throuh &ree
will, while other creatures do not act &ro' &ree 9ude'ent but by &orce o& nature.
0; 0;
Gni!ersally what is &ree is hiher than what is in bondaeA sla!es ser!e the &ree and are
o!erned by the'. )here&ore the &all o& a rational creature is truly considered 'ore serious
than the de&ect o& any irrational creature F ?G) )HI% I% I> 1 %8>%8 1>7 >O) I> 1:: %8>%8%M. >or is
there any doubt that #od 9udes thins accordin to their real !alue F#O7 JG7#% 1CCO<7># )O F#O7 JG7#% 1CCO<7># )O
%8H8<1: F1C)O<% 1>7 O>8 OF )H8; I% ;8>%IO>87 1?OH8. 7IHI>8 -I%7O; I% 1> O)H8< F1C)O<M %8H8<1: F1C)O<% 1>7 O>8 OF )H8; I% ;8>%IO>87 1?OH8. 7IHI>8 -I%7O; I% 1> O)H8< F1C)O<M. %o it
was &ittin &or 7i!ine -isdo' to repair the &all o& hu'an nature, 'uch 'ore than to step in
i& the hea!ens were to &all or any other catastrophe occur in bodily thins.
<ational or intellectual creatures are o& two 5inds: one separated &ro' a body, which we
call an anel, and the other 9oined to a body, which is the hu'an soul. In either one there
can be a &all because o& &reedo' o& the willF I P8<%O>1::C 7I%PG)8 O> )HI% I%%G8M. ?y a &all, I do
not 'ean that they &all out o& e6istence, but that they lapse &ro' rihteousness o& the will.
1 &all or a de&ect re&ers specially to a principle o& operation, as we say that a cra&ts'an has
one wron because he is de&icient in the s5ill he needs to do his 9ob, and we say that a
natural thin is de&icient or spoiled i& the natural power by which it acts is corrupted, &or
e6a'ple i& a plant lac5s the power o& er'inatin or a piece o& land lac5s the power to be
&ruit&ul F 1 78F8C) 1:%O ;81>% :1CK OF P8<F8C)IO> O< ?17>8%% O< >O)
#OO7. %O )HI% I% >O) )H8 O>:C 1>%-8<M. 1 rational creature operates by its will,
where it has &reedo' o& choice. )here&ore the &all o& a rational creature is a de&ect o&
rihteousness o& the will, which ta5es place by sin. )he de&ect o& sin, which is nothin
other than per!ersity o& the will, is so'ethin especially &or #od to re'o!e, and that by his
-ord by which he created all creatures. FIF ?C -O<7 )H8> #O7 COG:7 %1C 81%I:C U :8) P8<H8<%I)C
OF )H8 -I:: ?8 <8;OH87V 1>7 )H8 P8<H8<%I)C OF %I> ;G%) H1H8 <8;OH87 I>%)1>):C 1>7
%I;G:)1>IOG%:CM
)he sin o& anels, howe!er, could not be corrected F )HI% I% )H8 7I>8I1: OF 7IHI>8 O;>IPO)8>C8.
I) I% H8<C %)<1>#8 )O %88 )H1) 1> 1)H1>1%I1> #O7 I% %O PO-8<FG: )H1) H8 C1> 8H8> ?8CO;8 1 ;1:8
HG;1> ?8I># C8) I) I% %O -81K )H1) H8 -I)H HI% O;>IPO)8>C8 I% H8:P:8%% )O CO<<8C) )H8 %I> OF 1>
1>#8:M, because the i''utability o& their nature 'a5es the' i'penitent &ro' any direction
they once ta5e F )H8C 1<8 >O) I;;G)1?:8 I> )H8 H8<C %8>%8L;81>I># #O7 I% I;;G)1?:8 )H8C 1<8
I;;G)1?:8 O>:C I> )H8 %8>%8 L ;81>I># )H1) >O O>8 8IC8P) #O7 C1> ;G)1)8 )H8;. O>8 ;1C G%8 )H8
)8<;% 1?%O:G)8 I;;G)I?I:I)C 1>7 <8:1)IH8 I;;G)I?I:I)C )O C:81<IFC )H8 I;;G)I?I:I)I8% OF
#O7L78I)C 1>7 1>#8:% <8%P8C)IHI8:CM. ?ut 'en@s will is chaneable by nature F %O 1<8 )H8
1>#8: ,C8) #O7 7I7 >O) ;G)1)8 )H8; )H1) I% 1> O)H8< I%%G8M, so that
they are not only able to choose di&&erent thins, ood or e!il, but also abandon one choice
and turn to another. )his chaneableness o& the will re'ains in 'an as lon as he is united
to his body which is sub9ect to !ariation. -hen the soul is separated &ro' the body it will
ha!e the sa'e i''utability as an anel naturally hasA so that a&ter death the soul is
i'penitent, and cannot turn &ro' ood to e!il or &ro' e!il to ood. F >O) >8C8%%1<I<C )<G8 .
)H8 )8I) 1::8#8:C 1%C<I?87 )O )HO;1% >8#:8C)% )H8 7IFF8<8>C8 ?L- O;>IPO)8>C8 OF #O7 1>7
P<1C)IC8 OF #O7M )here&ore it was &ittin &or #od@s oodness to restore &allen hu'an nature
throuh his %on F FI<%)
)
I) -1% ;O<8 FI))I># FO< #O7 )O 7I I) 7I<8C):C )H1) I% )H8 FI<%) HCPO%)1)IC
P8<%O> HI;%8:F -OG:7 H1H8 I>C1<>1)87. %8CO>7 )H8 -O<7 #O7 I% O>C8 1#1I> 8DGIHOC1)87 I> )H8
)8I) . I) I% >O) K>O-> -H8<8 )H8 -O<7 #O7 I% G%87 I> )H8 ;81>I># OF 1> HCPO%)1%I% I> )H8 P8< %8
%G?%I%)8>) 8%%8>C8 O< )H8 P8< %8 %G?%I%)8>) 8%%8>C8 O< )H8 )<IG>8 #O7 O< #O7 )H8 )<I>I)C. G>:8%% I)
I% C:81<IFI87 )HI% %8>)8>C8 I% OF :I)):8 H1:G8M
)he way o& restorin should correspond to the nature bein restored and to its sic5ness. )he
nature to be restored was 'an@s rational nature endowed with &ree will, who should not be
sub9ect to e6terior power but be recalled to the state o& rihteousness accordin to his own
0< 0<
will. His sic5ness, bein a per!ersity o& the will, de'anded that the will should be called
bac5 to rihteousness. <ihteousness o& the hu'an will consists in the proper orderin o&
lo!e, which is its principal act. <ihtly ordered lo!e is to lo!e #od abo!e all thins as our
supre'e ood, and to re&er to hi' e!erythin that we lo!e as our ulti'ate oal, and to
obser!e the proper order in lo!in other thins by pre&errin spiritual to bodily oods.
)o e6cite our lo!e towards #od, there was no 'ore power&ul way than that the -ord o&
#od, throuh who' all thins were 'ade, should assu'e our hu'an nature in order to
restore it, so that he would be both #od and 'anF )HI% C:1I; I% -HO 8H8< I> CO<<8C). %I>C8 1 )HI% C:1I; I% -HO 8H8< I> CO<<8C). %I>C8 1
%)
)H8 -O<7 #O7 I% 1;?I#GI%:C G%87. I) I% >O) K>O- -H8)H8< )H8 -O<7 #O7 I% G%87 I> )H8 ;81>I># OF )H8 -O<7 #O7 I% 1;?I#GI%:C G%87. I) I% >O) K>O- -H8)H8< )H8 -O<7 #O7 I% G%87 I> )H8 ;81>I># OF
)<IG>8 7IHI>8 ?8I># O< 1 HCPO%)1%I% I> )H8 )<IG>8 7IHI>8 ?8I># O< -HICH HCPO%)1%I% IF )H8 :1))8< )<IG>8 7IHI>8 ?8I># O< 1 HCPO%)1%I% I> )H8 )<IG>8 7IHI>8 ?8I># O< -HICH HCPO%)1%I% IF )H8 :1))8<
;81>I># I% I>)8>787, O< )H8 P8< %8 %G?%I%)8>) OG%I1L8%%8>C8 O< )H8 )<I>I)I>8%%. %O G>)I:: 1:: )H8%8% ;81>I># I% I>)8>787, O< )H8 P8< %8 %G?%I%)8>) OG%I1L8%%8>C8 O< )H8 )<I>I)I>8%%. %O G>)I:: 1:: )H8%8%
1<8 C:81<IFI87 )H8 )8I) I% 1;?I#OG% 1>7 O>8 ;1C :81H8 )H8 )8I) 1<8 C:81<IFI87 )H8 )8I) I% 1;?I#OG% 1>7 O>8 ;1C :81H8 )H8 )8I) %I>C8 )H8<8 I% >O 78FI>I)8 ;81>I>#
OF )HI% PO<)IO> OF )H8 )8I). <8FG)I># )H8 )8I) G>78< )H8 %GPPO%I)IO> OF 7IFF8<8>) PO%%I?:8 ;81>I>#
I% )O ;1K8 )HI% <8FG)1)IO> :8>#)HI8< :8>#)HI8< 1>7 I% :8F) FO< %1K8 OF ?<IHI)C M . First o& all, because the
stronest way #od could show how 'uch he lo!es 'an was his willin to beco'e 'an &or
his sal!ation F)HI% 1:%O %H8-% )H1) #O7 )H8 ?8I># O8% >O) :OH8 HI% O)H8< C<81)IO>% )HG% 1 :I;I) )I
7IHI>8 :OH8 %I>C8 G>:I;I)87 :OH8 ;81>% 8DG1:I)C 1>7 >O) 7I%C<8;I>1)IO>MA and nothin can
pro!o5e lo!e 'ore than to 5now that one is lo!ed.F I) I% >O) )H8 %)<O>#8%) -1C ?G) >O) )H8
%)<O>#8%) -1C I> )<G)H 8H8> IF #O7 C1> ?8CO;8 1 ;1:8 HG;1> ?8I>#. O>8 ;1C 1%K -HC #O7 7I7 >O)
1%%G;8 1 F8;1:8 HG;1> >1)G<8 1>7 -H1) )H8 -81K>8%% -1% I> )HI% F8;1:8 HG;1> >1)G<8. IF >O
)HI># )H8> )O 1%%G;8 )H8 ;1:8 HG;1> >1)G<8 S% 1%%GP)IO> I% >O) )H8 ;O%) %)<O>#8%) -1C. I% I) 1>
)8<>1: 7I%C<8;I>1)IO> -HICH ;1C ?8 P<8%8>)87 )O 7I%C1<7 )HI% O?J8C)IO> O< I) I% %O;8 -81K>8%% I>
)H8 F8;1:8 HG;1> >1)G<8 )O %GPPO<) )H8 C:1I; OF )H8 %<)O>#8%) -1C I. 8 )O 1%%G;8 1 ;1:8 HG;1>
>1)G<8.M
)hen also, 'an whose intellect and a&&ections are weihed down towards bodily thins
cannot easily turn to thins that are abo!e hi'sel&. It is easy &or any 'an to 5now and lo!e
another 'an, but to thin5 o& the di!ine hihness and be carried to it by the proper a&&ection
o& lo!e is not &or e!eryone, but only &or those who, by #od@s help and with reat e&&ort and
labour, are li&ted up &ro' bodily to spiritual thins. )here&ore, to open the way to #od &or
e!eryone, #od willed to beco'e 'an, so that e!en children could 5now and lo!e #od as
so'eone li5e the'sel!esA and so by what they can rasp they can proress little by little to
per&ection. F )HI% I% -H1) 1 >G;?8< OF PO:C)HI8%)IC <8:I#IO>% %1C FO< )H8I< ;G:)I I>C1<>1)IO>%
?8:I8H8% 1>7 I7O: -O<%IPPI># 1% -8::. P8<H1P% )H8 1G)HO< -HO %O 8H8< H8 ;1C ?8 7I7 >O) K>O-
1?OG) 1?OG) 1 >G;?8< OF O)H8< <8:I#IO>% -HICH G%8 )H8 H8<C %1;8 KI>7 OF 1<#G;8>)%.
I>C1<>1)IO> OF #O7 I> HI>7G>I%; %1>1)H1> 7H1<;1 W -HICH I% )H8 1)H1>1%I1>I%; OF HI>7G>I%;K G%8
)H8 %1;8 1<#G;8>) FO< )H8 7IHI>8 I>C1<>1)IO> OF <1;1, C<I%H>1,;OH>I 8)C. %O IF )HI% 8IP:1>1)IO>
C1> ?8 G%87 ?C 1 >G;?8< OF <8:I#IO>% I) I% 1-81K 8IP:1>1)IO>. 1 78)1I: 7I%CG%%IO> I% ?8CO>7 )H8
%COP8 OF )I% <8FG)1)IO> ?G) O>8 -8 %H1:: P<8%8>) %O;8 OF )H8 ?1%IC POI>)% :1))8<M
1lso, &or #od to beco'e 'an a!e 'an the hope o& e!entually participatin in per&ect
happiness, which only #od naturally has. I& 'an, 5nowin his wea5ness, were pro'ised
the e!entual happiness o& which anels are hardly capable, since it consists in the !ision
and en9oy'ent o& #od, he could hardly hope to reach it unless the dinity o& hu'an nature
was de'onstrated in another way, na'ely, by #od !aluin it so hihly that he beca'e 'an
&or his sal!ation. %o #od@s beco'in 'an a!e us hope that 'an can e!entually be united
to #od in blessed en9oy'ent.
F IF )HI% I% )<G8 )H8> I) I% >O) O>:C )<G8 FO< )H8 1)H1>1%I1> )<I>I)C ?G) FO< 1>C <8:I#IO> -HICH
-HICH ?8:I8H8 I> )H8 I>C1<>1)IO> )H8O<I8% 1>7 ;G:)I I>C1<>1)IO>< )H8O<I8%.M
0= 0=
;an@s 5nowlede o& his dinity, co'in &ro' #od@s assu'in a hu'an nature, helps to
5eep hi' &ro' sub9ectin his a&&ections to any creature, whether by worshippin de'ons or
any creatures throuh idolatry or by sub9ectin hi'sel& to bodily creatures throuh
disordered a&&ection. For i& 'an has such a reat dinity by #od@s 9ude'ent and he is so
close to hi' that #od wanted to beco'e 'an, it is unworthy o& 'an to sub9ect hi'sel&
i'properly to thins in&erior to #od. F IF )HI% I% CO<<8C) )H8> 1% ;8>%IO>87 1?OH8 ;G:)I
I>C1<>1)IO> I% F1< ;O<8 ?8))8< -1C <I)H8< )H8 %)<O>#8% PO%%I?:8 -1C. %I>C8 HG;1>I)C >887% #O7
)I;8 1F)8< )I;8 >O) )H1) )H8 8>)I<8 HG;1>I)C >88787 #O7 O>:C O>C8 I> 1> 1::8#87 I>C1<>1)IO>.M
Cha1te ;2 The #eanin7 of BGod beca#e #anB
-hen we say that #od beca'e 'an, let no one ta5e this to 'ean that #od was con!erted
into a 'an, as air beco'es &ire when it is turned into &ire. For #od@s nature is unchaneable
)H8<8 1<8 )-O )CP8% OF ?8CO;I># 1M CO>H8<%IO> )<1>%FO<;1)IO>
)<1>%G?%)1>)I1)IO> 1>7 1)H1>1%I1> ?8CO;I>#. )O 78I%CG%% )HI%
P1<) OF )H8 )8I) O>8 7O8% >887 )O 7I%CG%% )H8 7O#;1 OF
1%%G;P)IO>. )HI% 7O#;1 ;81>% )O ?8CO;8 %O;8 )HI># -I)H OG)
C81%I># )O ?8 -H1) )H8 ?8CO;8< -1%, 1>7 )O ?8CO;8 %O;8 )HI>#
-H1) )H8 ?8CO;8< -1% >O) ?8FO<8 )H8 1C) OF ?8CO;I># ?C
1%%G;I># 1 >O> 7IHI>8 >O> 3 P8< %84 %G?%I%)8>) >1)G<8. )H8 7IHI>8
>1)G<8 I% )H8 7IHI>8 OG%I1L8%%8>C8 3 P8< %8 %G?%I%)8>)4 1>7 )H8
>O> 7IHI>8 1%%G;1?:8 >1)G<8 I% >O) >O> 7IHI>8 OG%I1 L8%%8>C8
F P8<%8 %G?%I%)8>)M. .. Only bodily thins can be chaned &ro' one thin into
another. 1 spiritual nature cannot be chaned into a bodily nature F F)HI% I% I>CO<<8C). I) I% 1) )HI% I% I>CO<<8C). I) I% 1)
?8%) <8:1)IH8:C I;PO%%I?:8 1>7 >O) 1) ?8%) >O) 8H8> >O) <:1)IH8:C I;PO%%I?:8. )HG% PG<8 PO%%I?:8 ?8%) <8:1)IH8:C I;PO%%I?:8 1>7 >O) 1) ?8%) >O) 8H8> >O) <:1)IH8:C I;PO%%I?:8. )HG% PG<8 PO%%I?:8
-HICH I% >8I)H8< <8:1)IH8:C I;PO%%I?:8 >O< 1?%O:G)8:C I;PO%%I?:8.M -HICH I% >8I)H8< <8:1)IH8:C I;PO%%I?:8 >O< 1?%O:G)8:C I;PO%%I?:8.M, but can be united to it
so'ehow by the strenth o& its power F )HI% I% PO%%I?:8M, as a soul is united to a body.
1lthouh hu'an nature consists o& soul and body, the soul is not o& a bodily but a spiritual
nature. ?ut the distance between any spiritual creature and #od@s si'plicity is 'uch 'ore
than the distance between a bodily creature and the si'plicity o& a spiritual nature.
)here&ore, as a spiritual nature can be united to a body by the strenth o& its power, so #od
can be united to a spiritual or a bodily nature F IF #O7 C1> ?8 G>I)87 )O 1>C >1)G<8 )H8> #O7 C1>
?8CO;8 1>C 1>I;1: ?8I># , 1 -O;1> 1> 1>#8: 8)CM. 1nd in that way we say that #od was united
to a hu'an nature.
-e should obser!e that e!erythin see's 'ost properly identi&ied with what is principal in
it, while other aspects see' to adhere to what is principal and are ta5en up and used by it as
it disposes. )hus in ci!il society the 5in see's to en!elop the whole 5indo' and he uses
others as he disposes as i& they were parts o& his own body 9oined to hi' naturally.
1lthouh 'an is naturally both soul and body, he see's 'ore principally a soul, since the
body adheres to it and the soul uses the body to ser!e its own acti!ity. :i5ewise, there&ore,
in the union o& #od with a creature, the di!inity is not draed down to hu'an nature, but
the hu'an nature is assu'ed by #od, not to be con!erted into #od, but to adhere to #od.
F )HI% I% -H1) -8 C1:: 1)H1>1%I1> ?8CO;I>#. ?G) %GCH %8>)8>C8% C1> ?8 %1I7 FO< 1>C O)H8< >1)G<8
1% -8:: -HICH 1)H1>1%I1> CH<I%)I1>I)C 7O8% >O) 1CC8P) 1) 1::.M )he body and soul thus
0> 0>
assu'ed are so'ehow the body and soul o& #od hi'sel&, 9ust as the parts o& a body
assu'ed by a soul are so'ehow 'e'bers o& the soul itsel&.
)here is, howe!er, a di&&erence. 1lthouh the soul is 'ore per&ect than the body, it does not
possess the total per&ection o& hu'an nature. )hus it has a body so that the body and soul
toether &or' one hu'an nature, o& which the soul and body are parts. ?ut #od is per&ect
in his nature and nothin can be added to the &ullness o& his nature. %o another nature
cannot be united to the di!ine nature so as to 'a5e a co''on nature &ro' the' both. For it
would be repunant to the per&ection o& the di!ine nature to be a part o& that co''on
nature. )he -ord o& #od there&ore assu'ed a hu'an nature consistin o& a soul and a
body in such a way that neither beco'es the other, nor are the two 'elted into one nature,
but a&ter bein united the two natures re'ain distinct, each with their own properties. F)HI% F)HI%
%I;P:C ;81>% )H1) )H8 >O> 7IHI>8 >O>3P8< %84 %G?%I%)8>) >1)G<8 I% %O;8 HO- 1%%OCI1)87 %I;P:C ;81>% )H1) )H8 >O> 7IHI>8 >O>3P8< %84 %G?%I%)8>) >1)G<8 I% %O;8 HO- 1%%OCI1)87
-I)H )H8 HCPO%)1%I% OF #O7 >1;8:C :O#O% 1>7 <8>1;87 1% H8<?G; ;8>)1:8M -I)H )H8 HCPO%)1%I% OF #O7 >1;8:C :O#O% 1>7 <8>1;87 1% H8<?G; ;8>)1:8M
It should also be obser!ed that, since a spiritual nature is united to a bodily one by spiritual
power, the reater the power o& the spiritual nature the 'ore per&ectly and &ir'ly it assu'es
a lower nature. #od@s power is in&inite, with e!ery creature sub9ect to hi' and he uses each
as he wishes. He could not use the' unless he were so'ehow united with the' by the
strenth o& his power. F )HI% 7O8% ;81> )H1) 8H8> #O7 H1% %O;8 :I;I)% 1>7 8H8> #O7 C1> >O) G%8
)H8; -I)H OG) G>IO>. M )he 'ore he e6ercises his power on the', the 'ore per&ectly he is
united with the'. F 8I8<CI%8 OF PO-8< is CO>FG%87 -I)H G>IO>,?G) I> <81:I)C G>IO> 1>7 8I8<CI%8 OF
PO-8< 1<8 )-O 7IIF8<8>) )HI>#%M 1'on all creatures he e6ercises his power by i!in the'
e6istence and 'o!in the' to their proper operationsA in this way he is said to be in
e!erythin in a co''on way. ?ut he e6ercises his power in a special way in holy 'inds,
who' he not only conser!es the' in e6istence and 'o!es the' in their actions li5e other
creatures, but also con!erts the' to 5now and lo!e hi' F )H8 DG8%)IO> I% 7O8% )H8 O;>IPO)8>)
#O7 H1% PO-8< )O 8I8<CI%8 I> )HI% H8<C %P8CI1: -1C I> ;I>7% -HICH 1<8 1) ?8%) >O) %O HO:C 1>7 1)
-O<%) G>HO:CMA thus he is said to dwell especially in holy 'inds, and holy 'inds are said to
be &ull o& #od. F )H8%8 -O<7% 1:%O CO>H8C H8<C I>CO<<8C) %8>%8% O< ;81>I>#% %O 1)?8%) )H8 ;G%)
?8 1HOI787 1>7 >O) 1) ?8%) ?8 ?8 8IP:1I>87 81CH )I;8 )O >G::IFC )H8I< I>CO<<8C) ;81>I>#% 1>7
%8>%8%M.
%ince #od is said to be 'ore or less united to a creature accordin to the a'ount o& power
he e6ercises in it F )HI% ;81>% I> 8HI: ?8I>#% #O7 8I8<CI%8% :8%% 1;OG>) OF HI% PO-8<, O)H8< -I%8
H8 I% 1:%O G>I)87 -I)H )H8;, ?G) )H8 DG8%)IO> I% C1> #O7 8I8<CI%8 ;O<8 1;OG>) OF PO-8< )O )H8; .
IF >O) )H8> O;>IPO)8>C8 C81%8% )O ?8 , 1>7 IF %O )H8> #O7 C1> G>I)8 -I)H )H8; 1% -8::M, it is clear
that, since the strenth o& di!ine power cannot be co'prehended by the hu'an intellect,
#od can be united to a creature in a hiher way than the hu'an intellect can rasp.
)here&ore we say that #od is united to a hu'an nature in Christ in an inco'prehensible
and ine&&able way, not only by indwellin as is true o& other saints, but in a sinular way,
so that a hu'an nature belons to the %on o& #od, and that the %on o& #od, who has &ro'
eternity a di!ine nature &ro' the Father, &ro' a point o& ti'e has wonder&ully assu'ed a
hu'an nature o& our race. )hus each and e!ery part o& the hu'an nature o& the %on o& #od
can be called #od EIT IS CLEAR THAT ATHANASIAN CHRISTIANIT& USE THE 'OR% GO% IN SE+ERAL
%IFFERENT MEANINGS AN% SENSES*
0F A H&)OSTATIC )ERSON IN THE )ERSE SUBSISTENT ESSENCDOUSIA OF GO% THE TRINIT&*
3F AN ALMIGHT& BEING REGAR%LESS OF BEING TRUNE OR NOT*
4F ATRIUNE BEING OR AN ALMIGHT& TERIUNE BEING*
5F THE )ER SE SUBSISTENT ESSENCEDOUSIA IN THE TRIUNE BEING*
3? 3?
5:F THE +ER& TRINITINESS OF THR TRIUNE BEING*
NO' THIS TE@T EAUI+OCATE THE 'OR% DGTERM GO% * UNLESS THETHE EAUI+OCALNESS IS REMO+E% IT IS
USELESS TO RES)ONSE* FOR AN E@AM)LE LET THE 'OR% GO% MEAN A H&)OSTATIC )ERSON IN GO% THE
TRINIT&*
THEN NO )ART OF THE NON %I+INE MALE HUMAN HUMAN NATURE CAN BE CALLE% GO%*
IN THE ABSENCE OF A AUANTIFIER TO %ECI%E THE MEANING THE ONL& )OSSIBLE THING IS TO CHOOSE
THE %IFFERENT )OSSIBLE MEANINGS OF THE 'OR% GO%OR THEIR %IFFERENT )OSSIBLE COMBINATIONS IN
THIS )ORTION OF TE@T AN% %ISCUSS EACH ONE OF THEM IN%I+I%UALL&*
THIS 'ILL INCREASE THE LENGTH OF THE )RESENT RES)ONSE 'HICH IS ALREA%& SOME 'HAT
LEANGTH&*F
, and whate!er any part o& his hu'an nature does or su&&ers can be attributed to the onlyN
beotten -ord o& #od. )hus we &ittinly say that not 9ust his soul and body are the %on o&
#od, but also his eyes and hands, and that the %on o& #od sees bodily with the siht o& his
eyes and hears by the hearin o& his earsA the sa'e applies to the acti!ities proper to the
other parts o& his soul or body.FF )H8 DG8%)IO> I% QQ I% )H8 %8CO>7 HCPO%)1%I% >1;8:C :O#O% I% )H8
HCPO%)1)IC G>IO> >1;8:C I8%OG% O< >O)RR 1>C HO- 1 P1<) OF )H8 1%%G;87 >1<G8 C1> >O) ?8 C1::87
)H8 8>)I<8 HCPO%)1%I%M
)here is no better co'parison o& this ad'irable union than the union o& a body and a
rational soulF 8H8> )HI% I% >O) 1 #OO7 8I1;P:8M F 8H8> )HI% I% >O) 1 #OO7 8I1;P:8M. It is also a suitable co'parison because our
word re'ains hidden in our heart and beco'es sensible by bein !ocaliBed and written.
?ut these co'parisons &all short o& representin the union o& the di!ine and hu'an natures,
9ust as any other co'parison o& hu'an thins with di!ine. For the 7i!inity is not united to
a hu'an nature so as to be a part o& a nature, nor is it united to a hu'an nature as an
e6pression, as the word o& the heart is sini&ied by a !oice or writin, but the %on o& #od
truly has a hu'an nature and can be called a 'an.
It is clear there&ore that we do not say #od is united to a bodily nature as a &orce in the
body a&ter the 'anner o& 'aterial and bodily &orces, because not e!en the intellect o& a soul
united to a body is a bodily power. ;uch less there&ore is the -ord o& #od, who assu'ed
&or hi'sel& a hu'an nature in an ine&&able and 'ore subli'e way.
It is also clear &ro' the &oreoin that the %on o& #od has both a di!ine and a hu'an
nature, the one &ro' eternity, the other assu'ed &ro' a point o& ti'e.
;any thins can be had by the sa'e person in di&&erent ways, but the principal ele'ent is
always said to +ha!e+, while the less principal ele'ents are +had+. )hus the whole has
'any parts, as a 'an has hands and &eetA we do not say the in!erse: that hands and &eet
ha!e a 'an. :i5ewise one sub9ect has 'any accidents, as an apple has colour and s'ell, the
in!erse. Only in the case o& essential parts is so'ethin said both to ha!e and to be had, as
the soul has the body and the body has the soul. 1nd in 'arriae a 'an has a wi&e and a
wi&e has a husband. )he sa'e in the case o& thins united by relationship: thus we say that
a &ather has a son and a son has a &ather. F )H8<8 I% 1> O)H8< <8:1)IO> OF ;1)H8<. IF F1)H8<HOO7
7O8% >O) I>HO:H8 CO<PO<81:I)C 1>7 C1<>1:I)C )H8> ;O)H8<HOO7 1:%O 7O8% >O) I>HO:H8 )H; 1%
-8::. ?G) )H8 1G)HO< OF )H8 )8I) 7I%C1<7% ;O)H8<HOO7 1% C1<>1:I)C 1>7 7O8% >O) 7I%C1<7
F1)H8<HOO7 1% C1<>1:I)C, -HCYYM
-ere #od united to a hu'an nature as a soul to a body so as to 'a5e one co''on nature,
we could say that #od has a hu'an nature and a hu'an nature has #od, 9ust as a soul has a
body and the in!erse. F 7IHI>8 >1)G<8 I% >O)HI># ?G) )H8 P8<%8 %G?%I%)8>) 8%%8>C8LOG%I1 1>7
30 30
HG;1> >1)G<8 I% >O) 1 P8< %8 %G?%I%)8>) 8%%8>C8LOG%I1M ?ut because the di!ine and hu'an
natures cannot be 'ade one nature because o& the di!ine per&ection, as said abo!e, and
because the principal &actor in the union is on the side o& #od, it clearly &ollows that we
'ust say that #od has a hu'an nature.F P>8 C1;> %1C %1;8 )HI># 1?OG) 1>#8:IC >1)G<8
,%GP8<;G>71:IC >1)G<8, 3:O-8<4 %PI<I)G1: >1)G<8, F8;1:8 HG;1> >1)G<8 1% -8:: )H8<8 I% >O )HI>#
)H1) CO>FI>8 )HI% %)1)8;8>) FO< ;1:8 HG;1> >1)G<8. )HI% %H1:: ?8 7I%CG%%87 :1))8<M.
-hate!er is said to e6ist by a nature is called a sub9ect or hypostasis o& that nature, 9ust as
what has the nature o& a horse is called a hypostasis or a sub9ect with a horseNnature. In the
case o& an intellectual nature such a hypostasis is called a personA thus we call Peter a
person because he has a hu'an nature, which is intellectual. %ince the %on o& #od, the
onlyNbeotten -ord o& #od, has assu'ed a hu'an nature, as said abo!e, it &ollows that he
is a hypostasis, sub9ect or person with a hu'an nature. 1nd since he has a di!ine nature
&ro' eternity, not by way o& co'position but by si'ple identity, he is also called a
hypostasis or person o& di!ine nature, as &ar as di!ine thins can be e6pressed by hu'an
words. )here&ore the onlyNbeotten -ord o& #od is a hypostasis or person with two
natures, di!ine and hu'an, and he subsists in these two natures.
?ut i& anyone ob9ects that hu'an nature, e!en in Christ, is not accidental, but a substance,
and not a uni!ersal substance but a particular one which is called a hypostasis, it would
see' that Christ@s hu'an nature would be a hypostasis apart &ro' the hypostasis o& the
-ord o& #od, and that in Christ there would be two hypostases.
)he one who 'a5es this ob9ection should obser!e that not e!ery particular substance is
called a hypostasis, but only that which does not belon to so'ethin 'ore principal. For
instance, the hand o& a 'an is a particular substance, but is not called a hypostasis or a
person, because it belons to a 'ore principal substance which is 'anA otherwise in e!ery
'an there would be as 'any hypostases or persons as there are 'e'bers or parts.
)here&ore Christ@s hu'an nature is not accidental but a substance F 1 %G?%)1>C8 7O8% >O)
8II%) I> 1:IO 1>7 )HI% >1)G<8 8II%) I> 1:IO )H8<8 FO<8 I) I% >8I)H8< 1 P8<%O>LHCPO%)1%I%
>O< 1 %G?%)1>C8 LOG%I1MA it is not uni!ersal but particularA ne!ertheless it cannot be called a
hypostasis F I) C1> 1:%O ?8 >O) C1::87 1 %G?%)1>C8 8I)H8<M, because it is assu'ed by
so'ethin 'ore principal, na'ely, the -ord o& #od.
)here&ore Christ is one because o& the unity o& his person or hypostasis, and he cannot be
called twoA rather he is properly said to ha!e two natures. 1lthouh the di!ine nature can
be predicated o& the hypostasis o& Christ, which is the hypostasis o& the -ord o& #od,
which is his essence, ne!ertheless hu'an nature cannot be predicated o& hi' abstractly,
9ust as it cannot in the case o& anyone ha!in a hu'an nature: Just as we cannot say that
Peter is hu'an nature, but is a 'an ha!in a hu'an nature, so we cannot say the -ord o&
#od is a hu'an nature, but that it has ta5en on a hu'an nature and &or this reason can be
called a 'an. F )HI% %1;8 C1> ?8 %1I7 )O 1>C O>8 -HO C:1I;8)H #O7H817 O< #O7HOO7, >O) JG%) FO< F )HI% %1;8 C1> ?8 %1I7 )O 1>C O>8 -HO C:1I;8)H #O7H817 O< #O7HOO7, >O) JG%) FO<
I8%OG%. IF )HI% PO%%I?I:I)C I% 1CC8P)87 FO< I8%OG% )H8> )H8> )H8I< C1> >O) ?8 1>C <1)IO>1: #<OG># I8%OG%. IF )HI% PO%%I?I:I)C I% 1CC8P)87 FO< I8%OG% )H8> )H8> )H8I< C1> >O) ?8 1>C <1)IO>1: #<OG>#
)O <8FG)8 1>GC O>8 8:%8 IF H8 O< %H8 C:1I;% %O.M )O <8FG)8 1>GC O>8 8:%8 IF H8 O< %H8 C:1I;% %O.M
)here&ore each nature is predicated o& the -ord o& #od, but the hu'an nature only
concretely, as when we say that the %on o& #od is a 'an. ?ut the di!ine nature can be
predicated both abstractly and concretely: thus the -ord o& #od is the di!ine essence or
33 33
nature and is #od. ?ut since #od has a di!ine nature and 'an has a hu'an nature, these
two na'es sini&y the two natures that are had, but only one person has both o& the'. %ince
the one ha!in the nature is a hypostasis, when we call Christ #od we understand the
hypostasis o& the -ord o& #odA li5ewise when we call hi' a 'an we understand the -ord
o& #od. %o we call Christ #od and 'an, but do not say that he is two, but one in two
natures.
-hate!er belons to a nature can be attributed to the hypostasis o& that nature F C8% ?G) ?G)
7I<8C):C )O )H8 >1)G<8L8%%8>C8LOG%I1 1>7 )H<OG#H I) )O HCPO%)1%I%M 7I<8C):C )O )H8 >1)G<8L8%%8>C8LOG%I1 1>7 )H<OG#H I) )O HCPO%)1%I%M, while a
hypostasis o& both a hu'an and a di!ine nature is supposed in a na'e sini&yin the di!ine
nature as well as in a na'e sini&yin the hu'an natureA this hypostasis is sinle ha!in
both natures. Conse2uently both hu'an and di!ine thins can be predicated by that
hypostasis, whether it is re&erred to by a na'e sini&yin the di!ine nature or by a na'e
sini&yin the hu'an nature. )hus we can say that #od, the -ord o& #od, was concei!ed
and born o& the Hirin, su&&ered, died and buried, attributin to the hypostasis o& the -ord
hu'an thins because o& the hu'an nature. In!ersely we can say that 'an F HCPO%)1)IC HCPO%)1)IC
;1> ;1>M is one with the Father F )H8 FI<%) HCPO%)1%I%M, that he is &ro' eternity and that he
created the world, because o& the di!ine nature.
In predicatin such di!erse thins o& Christ a distinction can be 'ade accordin to which
nature they are predicated. %o'e thins are said accordin to his hu'an nature and others
accordin to his di!ine nature. ?ut i& we consider who' they are said about, they apply
indistinctly, since it is the sa'e hypostasis o& which di!ine and hu'an thins are said. It is
li5e sayin that the sa'e 'an sees and hears, but not accordin to the sa'e powerA he sees
with his eyes and hears with his ears. :i5ewise the sa'e apple is seen and s'elt, in the &irst
case by its colour, in the second by its s'ell. For this reason we can say that the seein
person hears and the hearin person sees, and that what is seen is s'elt and what is s'elt is
seen. %i'ilarly we can say that #od is born o& the Hirin, because o& his hu'an nature, and
that 'an is eternal, because o& the di!ine nature. F -HICH #O7 #O7 )H8 F1)H8<, O< #O7 )H8 HO:C
#HO%) O< #O7 )H8 )<I>I)C O< #O7 )H8 :O#O7YYYM
1:: )H8%8 C1> ?8 G%87 ?C O)H8< <8:I#IO>% 1% -8::
1)H1>1%I1> CH<I%)I1>I)C ?8:I8H8% )H1) #O7 C1>1%%G;8 1 ;1:8
HG;1> >1)G<8 ?C 1%%G;I># 1 ;1:8 HG;1> >1)G<8 1>7 >O) ?C
CO>H8<%IO>. ?G) 8H8> 1)H1>1%I1> CH<I%)I1>I)C 7O8% >O) ?8:I8H8
)H1) #O7 C1> 1%%G;8 1>C O)H8< >1)G<8 ?8%I78 ;1:8 HG;1>
>1)G<8. )<G)H I% )H1) )H8<8 1<1 O>:C )-O ?1%IC 1<)IC:8% OF )-O
7IFF8<8>) F1I)H%Z-HICH 7IFF8< F<O; 81CH O)H8< CO>)<<I:C.
1M #O7L78I)C C1>>O) 1%%G;8 1>C >O> 7IHI>8 >O>3P8< %8 4
%G?%I%)8>) >1)G8.
?M #O7L78I)C C1> 1%%G;8 1>C >O> 7IHI>8 >O> %G?%I)8>) >1)G<8.
-H8<8 7IHI>8 >1)G<8 I% 7IHI>8 F P8< %8 %G?%I)8>) M 8%%8>C8LOG%I1 . >O> 7IHI>8 3 1%%G;81?:84 >1)G<8 I% -H8<8 7IHI>8 >1)G<8 I% 7IHI>8 F P8< %8 %G?%I)8>) M 8%%8>C8LOG%I1 . >O> 7IHI>8 3 1%%G;81?:84 >1)G<8 I%
>O) >O> 7IHI>8 3 P8< %8 %G?%I%)8>)4 8%%8>C8 LOG%I1. >O) >O> 7IHI>8 3 P8< %8 %G?%I%)8>)4 8%%8>C8 LOG%I1.
34 34
%I>C8 8%%8>C8 LOG%I1 >8I)H8< %G?%I%)8>) I> 1:IO >O< 8II%) I> 1:IO 3 -H8)H8< 7IHI>8 O< 7IHI>84 %I>C8 8%%8>C8 LOG%I1 >8I)H8< %G?%I%)8>) I> 1:IO >O< 8II%) I> 1:IO 3 -H8)H8< 7IHI>8 O< 7IHI>84.
FO< )H8 %1K8 OF %I;P:ICI)C ::8) I) ?8 1%%G;87 )H1) )H8 >O> 7IHI>8 F >O> 3 P8< %84 %G?%I%)8>) M >1)G<8 FO< )H8 %1K8 OF %I;P:ICI)C ::8) I) ?8 1%%G;87 )H1) )H8 >O> 7IHI>8 F >O> 3 P8< %84 %G?%I%)8>) M >1)G<8
I% <1)IO>1:LI>)8::8#8>). I% <1)IO>1:LI>)8::8#8>).
IF #O7 L78I)C C1> >O) 1%%G;8 1>C >O>N7IHI>8 >1)G<8 )H8> #O7 L78I)C C1>>O) 1%%G;8 1>C >O> IF #O7 L78I)C C1> >O) 1%%G;8 1>C >O>N7IHI>8 >1)G<8 )H8> #O7 L78I)C C1>>O) 1%%G;8 1>C >O>
8)8<>1: >1)G<8 -H8)H8< I) ?8 1> 1>#8:IC >1)G<8, O< 3:O-8<4 %PI<I)G1: >1)G<8 O< %GP8<;G>71:IC 8)8<>1: >1)G<8 -H8)H8< I) ?8 1> 1>#8:IC >1)G<8, O< 3:O-8<4 %PI<I)G1: >1)G<8 O< %GP8<;G>71:IC
>1)G<8 O< CH8<G?IC >1)G >1)G<8 O< CH8<G?IC >1)G<8 O< ;1:8 HG;1> >1)G<8 O< F8;1::8 HG;1> >1)G<8 HG;1> >1)G<8 O< 1>C O)H8< PO%%I?:8
<1)IO>1: L I>)8::8#8>) >1)G<8. H8>C8 #O7 L78I)C C1>>O) ?8CO;8 1>C >O> 8)8<>1: )HIO># >8I)H8<
-I)H C81%I># -H1) #O7 L78I)C 8)8<>1::C -1% >O< -I)H OG) C81%I># )O ?8 -H1) #O7L78I)C
8)8<>1::C -1%. ?G) IF #O7 C1> 1%%G;8 1>C >O> 7IHI>8 >O> 3P8< %84 %G?%I%)8>) >1)G<8 ?G) IF #O7 C1> 1%%G;8 1>C >O> 7IHI>8 >O> 3P8< %84 %G?%I%)8>) >1)G<8 3%1C 1>
1>#8:IC >1)G<8, 1 %GP8<;G>71:IC >1)G<8, 1 CH8<G?IC >1)G<8, 1 3:O-8<4 %PI<I)G1: >1)G<8, 1
HG;1>OI7IC >1)G<8, 1 H8;I HG;1> >1)G<8, 1 ;1:8 HG;1> >1)G<8 O< 1 F8;1:8 HG;1> >1)G<84)H8> )H8>
#O7 C1> ?8CO;8 1>C >O> 8)8<>1: )HI># -I)H OG) C81%I># )O ?8 -H1) #O7 -1% ?8FO<8 #O7 C1> ?8CO;8 1>C >O> 8)8<>1: )HI># -I)H OG) C81%I># )O ?8 -H1) #O7 -1% ?8FO<8 )H8 1C) OF
1%%G;I># )H8 >1)G<8 -H1) %O 8H8< )H8 >1)G<8 ;1C ?8. >1)G<8 -H1) %O 8H8< )H8 >1)G<8 ;1C ?8. :IK8 1> 1>#8:,1 %GP8<;G>71:8 , 1CH8<G?, 1
3:O--8<4 %PI<I), 1 HG;1>OI7, 1 H8;IHG;1>, 1 ;1> O< 1 -O;1>.
IF I) I% C:1I;87 )H1) HI#H8< >1)G<8% F >1)G<8%OF 1> 1>#8: IF I) I% C:1I;87 )H1) HI#H8< >1)G<8% F >1)G<8%OF 1> 1>#8:, >1)G<8 OF 1 %GP8<;G>71:8 8)CM C1>>O)
?8 1%%G;87 %I>C8 )H8I< %I>% 1<8 I<<8;87I1?:8 1>7 )H8I< >1)G<8% 1<8 I;;G)1?:8 )H8> )HI% I% 1 -81K
O<#G;8>).FI<%):NIF #O7 I% O;>IPO)8>) )H8> #O7 C1> 1%%G;8 1>C >O> 7IHI>8 >O> 3P8< %8 4 %G?%I%)8>) FI<%):NIF #O7 I% O;>IPO)8>) )H8> #O7 C1> 1%%G;8 1>C >O> 7IHI>8 >O> 3P8< %8 4 %G?%I%)8>)
>1)G<8 1>7 )H8<8 I% >O)HI># -HICH :I;I)% )H8 O;>IPO)8>C8, >1)G<8 1>7 )H8<8 I% >O)HI># -HICH :I;I)% )H8 O;>IPO)8>C8, C1>HOO7LC1>>8%% OF #O7. OF #O7.
%8CO>7:N 7IHI>8 PO-8< 7O8% >O) 78P8>7 GPO> )H8 PO%%I?I:I)C O< I;PO%%I?I:I)C OF <8;87I1?:I)C 1>7 %8CO>7:N 7IHI>8 PO-8< 7O8% >O) 78P8>7 GPO> )H8 PO%%I?I:I)C O< I;PO%%I?I:I)C OF <8;87I1?:I)C 1>7
;G)1?:I)C OF C<81)87 >1)G<8 ;G)1?:I)C OF C<81)87 >1)G<8 .
)HI<7:N IF )H8<8 I% I;PO%%I?I:I)C OF <8;87I1?:I)C 1>7 ;G)1?:I)C )H8> I) I% <8:1)IH8 I;PO%%I?I:I)C 1>7 )HI<7:N IF )H8<8 I% I;PO%%I?I:I)C OF <8;87I1?:I)C 1>7 ;G)1?:I)C )H8> I) I% <8:1)IH8 I;PO%%I?I:I)C 1>7
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1<#G;8>)% FO< )H8 <8:1)IH8 I;PO%%I?I:I)C OF ;G)1?:I)C 1<8 1:%O -81K 1>7 >O) CO>HI>CI>#.
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OCCG<<1>C8%. )H8 %1;8 I% )<G8 FO< )H8 1%%G;P)IO> OF ;1:8 HG;1> >1)G<8 1% -8::. %O I) IO% >887 OCCG<<1>C8%. )H8 %1;8 I% )<G8 FO< )H8 1%%G;P)IO> OF ;1:8 HG;1> >1)G<8 1% -8::. %O I) IO% >887
:8%% )O <8FG)8 )H8 ;8<I)%) :I%)87 %I>C8 >8I)H8< )H8C P<OH8 I)% PO%%I?I:I)C O< OCCG<<8>C8 . )H8C 1<8 :8%% )O <8FG)8 )H8 ;8<I)%) :I%)87 %I>C8 >8I)H8< )H8C P<OH8 I)% PO%%I?I:I)C O< OCCG<<8>C8 . )H8C 1<8
JG%) )H8 CO>%8DG8>C8% OF 1 %GPPO%87 C1%8. JG%) )H8 CO>%8DG8>C8% OF 1 %GPPO%87 C1%8.
ZZZZZZZ
Cha1te <2 The #eanin7 of BThe 'od of God ".ffeedB
)he &oreoin shows that there is no contradiction in our pro&essin that the onlyNbeotten
-ord o& #od su&&ered and died. -e do not attribute this to hi' accordin to his di!ine
nature but accordin to his hu'an nature, which he assu'ed into the unity o& his person &or
our sal!ation.F #O7 I% OF %I>#:8 1>7 G>IDG8 8%%8>C8 1>7 >1)G<8 OF )H8 8%%8>C8 I% 1:%O %I>#:8 1>7
G>IDG8. P:G<1:I)C OF 8%%8>C8 OF #O7, >1)G<8% OF #O7 1<8 I;PO%%I?:8.I) I% I;PO%%I?:8 FO< #O7 )O 7I8
-I)H <8%P8C) )O HI% >O> 7IHI>8 >1)G<8. JG%) 1% #O7 C1> >O) 1%%G;8 1> 1>#8:IC >1)G<8 , 1> 1>I;1:
>1)G<8 , 1 F8;1:8 HG;1> >1)G<8 #O7 C1> >O) 1%%G;8 1 ;1:8 HG;1> >1)G<8 %I>%8 )H8 ;1:8 HG;1>
>1)G<8 7O8% >O) ;1K8 1>C 8IC8P)IO> , F<O; )H8 ?1%IC 7IHI>8 P<I>CIP:8 , )H1) 1%%G;P)IO> OF 1>C
>O>N7IHI>8 >1)G<8 O8 8%%8>C8 I% I;PO%%I?:8 FO< #O7M
?ut i& so'eone ob9ects that, since #od is al'ihty, he could ha!e sa!ed the hu'an race
otherwise than by the death o& his onlyNbeotten %on, such a person ouht to obser!e that
in #od@s deeds we 'ust consider what was the 'ost &ittin way o& actin, e!en i& he could
ha!e acted otherwiseA otherwise we will be &aced with this 2uestion in e!erythin he 'ade.
35 35
)hus i& it is as5ed why #od 'ade the hea!en o& a certain siBe and why he 'ade the stars in
such a nu'ber, a wise thin5er will loo5 &or what was &ittin &or #od to do, e!en i& he could
ha!e done otherwise. E ONE MUST NOTE THE FOLLO'ING )RIMILINARIES 'HICH ARE )REREAUSITE
FOR UN%ERSTAN%ING THE 'HOLE %ISCUSSION* AHH
ALL THE REASON AN% RATIONALIT& IM)LIES THAT GO% %OES NOT %O A NUMBER OF IRRATIONAL THINGS
OTHER 'ISE GO% MUST BE ASSOCIATE% 'ITH IRRATIONAL ATTRIBUTES*
FOR E@AM)LE GO% %OES NOT OR%ER HUMAN BEINGS TO 'ERSHI) OTHER GO%S BESI%E HIM* BUT GO% IS
OMNI)OTENT AN% MUST HA+E )O'ER TO TO THAT* SIMILARL& GO% %OES NOT SCOL% ETC* GO% %OES NOT
%O HIS O'N %ISGRACE* IT IT IS ASSUME% THAT GO% HAS )O'ER TO BECOME A THING 'HICH HE IS
ETERNALL& NOT B& THE )ROCESS OF ATHANASIAN BECOMING E AN% NOT B& CON+ERSION/
TRANSFORMATION/TRANSUBSTANTIATION ETCF E+EN THEN GO% NEITHER %ISGRACES HIMSEL NOR AN&
ONE CAN %ISGRACE GO%*
IF %ISGRACE OF GO% B& GO% HIMSELF OR AN& OTHER CREATE% BEING THROUGH HIS SU))OSE% NON
%I+INE ASSUME% NATURE IS NOT ABSOLUTEL& IM)OSSIBLE THEN IT IS RELATI+EL& IM)OSSIBLE ON
REASONAL AN% RATIONAL BASES* IF IT IS NOT RELATI+EL& IM)OSSIBLE THEN THERE CAN BE NO THING
'HICH IS RELATI+EL& IM)OSSIBLE ON REASONAL AN% RATIONAL BASES* E+EN IF IT IS SAI% THAT TO
CHOOSE THE BEST )OSSIBLLE ACT D %OING DO)ERATION IS RELATI+EL& NECESSAR& AN% NOT TO THE BEST
)OSSIBLE IS A RELATI+E IM)OSSIBILIT& THEN IN THE CASE THIS )RINCI)LE BECOME IN+ALI%*
THIS IS NOT CORRECT* SINCE IF SO THEN IT 'OUL% HA+E BEEN THE 'ORST )OSSIBLE THING G ACTD%OING
AN% NOT THE BEST )OSSIBLE ACTD%OING DETC* ALSO IF IT 'OUL% HA+E BEEN ATLEAST NOT THE 'ORST
)OSSIBLE THING OR ATMOST THE BEST )OSSIBLE ACT IT MUST HA+E BEEN ON REASONAL AN% RATIONAL
BASES BUT THEREIS NO GROUN% ON REASON AN% IN RATIONALIT&*
CONCLUSION2 IT MUST BE NOTE% THAT AN& )OSSIBLE 'A& TO %O A THING SA& TO REMO+E SINS FROM CONCLUSION2 IT MUST BE NOTE% THAT AN& )OSSIBLE 'A& TO %O A THING SA& TO REMO+E SINS FROM
MAN(IN% 'HICH IN+OL+ES THE %ISGRACE OF GO% THE GLORIOUS MUST BE AT MOST THE 'ORST MAN(IN% 'HICH IN+OL+ES THE %ISGRACE OF GO% THE GLORIOUS MUST BE AT MOST THE 'ORST
)OSSIBLE 'A& AN% AT LEAST NOT THE BEST )OSSIBLE 'A& / AN% CERTAINL& NOT THE BEST )OSSIBLE )OSSIBLE 'A& AN% AT LEAST NOT THE BEST )OSSIBLE 'A& / AN% CERTAINL& NOT THE BEST )OSSIBLE
'A&* THUS GO% MUST NE+ER HA+E %ONE IT SINCE IT IS A RELATI+E IM)OSSIBILIT&* 'A&* THUS GO% MUST NE+ER HA+E %ONE IT SINCE IT IS A RELATI+E IM)OSSIBILIT&*
THE %IFFERENCE OF THE %I+INE NATURE E THE )ERSE SUBSISTENT %I+INE ESSENCEF AN% THE SU))OSE% THE %IFFERENCE OF THE %I+INE NATURE E THE )ERSE SUBSISTENT %I+INE ESSENCEF AN% THE SU))OSE%
NON %I+INE NATURE CAN ONL& MA(E IT A RELATI+EL& IM)OSSIBLE ACT IF IT CAN NOT MA(E IT AN NON %I+INE NATURE CAN ONL& MA(E IT A RELATI+EL& IM)OSSIBLE ACT IF IT CAN NOT MA(E IT AN
ABSOLUTEL& IM)OSSIBLE ACT* ABSOLUTEL& IM)OSSIBLE ACT*
BHHIF GO% CAN BECOME AHUMAN BEING B& ASSUMING THE NON %I+INE NATURE OF A HUMAN BEING BHHIF GO% CAN BECOME AHUMAN BEING B& ASSUMING THE NON %I+INE NATURE OF A HUMAN BEING
NAMEL& THE H&MAN NATURE E+EN THEN ATHANASIAN CHRISTIANIT& SUGGESTS THAT GO% CAN NOT %O NAMEL& THE H&MAN NATURE E+EN THEN ATHANASIAN CHRISTIANIT& SUGGESTS THAT GO% CAN NOT %O
SIN BUT CAN SUFFER 'ITH RES)ECT TO THIS NATURE* BUT IF GO% IS INFALLABLE 'ITH RES)ECT TO HIS SIN BUT CAN SUFFER 'ITH RES)ECT TO THIS NATURE* BUT IF GO% IS INFALLABLE 'ITH RES)ECT TO HIS
%I+INE NATURE E 'HICH IS THE %I+INE )ER SE SUBSISTENT ESSENCEFDOUSIA F AN% ITS EFFECT ON THE NON %I+INE NATURE E 'HICH IS THE %I+INE )ER SE SUBSISTENT ESSENCEFDOUSIA F AN% ITS EFFECT ON THE NON
%I+INE MALE HUMAN NATURE IS THAT IT IS ALSO INFALLABLE THE SAME MUST BE TRUE FOR THE %I+INE MALE HUMAN NATURE IS THAT IT IS ALSO INFALLABLE THE SAME MUST BE TRUE FOR THE
ASSUME% DSU))OSE% ACT S OF SUFFERINGS* THE %I+INE NATURE E 'HICH IS NOTHING BUT THE )ERSE ASSUME% DSU))OSE% ACT S OF SUFFERINGS* THE %I+INE NATURE E 'HICH IS NOTHING BUT THE )ERSE
SUBSISTENT %I+INE ESSENCE DOUSIAF IS INSUFFERABLE THEN ITS EFFECT ON THE SU))OSE% ASSUMME% SUBSISTENT %I+INE ESSENCE DOUSIAF IS INSUFFERABLE THEN ITS EFFECT ON THE SU))OSE% ASSUMME%
NATURE IS THAT IT MUST ALSO BE INSUFFERABLE* THUS GO% MUST BE NOT ONL& INFALLABLE 'ITH NATURE IS THAT IT MUST ALSO BE INSUFFERABLE* THUS GO% MUST BE NOT ONL& INFALLABLE 'ITH
RES)ECT TO THE ASSUME% ASSUME% NON %I+INE MALE HUMAN NATURE BUT ALSO INSUFFERABLE 'ITH RES)ECT TO THE ASSUME% ASSUME% NON %I+INE MALE HUMAN NATURE BUT ALSO INSUFFERABLE 'ITH
RES)ECT TO THE SU))OSE% ASSUME% NON GI+INE MALE HUMAN NATURE* RES)ECT TO THE SU))OSE% ASSUME% NON GI+INE MALE HUMAN NATURE*
HO' E+ER IT MA& BE )OINTE% OUT THAT IF GO% CAN NOT %O SINS E+EN 'ITH RES)ECT TO THE HO' E+ER IT MA& BE )OINTE% OUT THAT IF GO% CAN NOT %O SINS E+EN 'ITH RES)ECT TO THE
ASSUME%DSU))OSE% ASSUME% NON %I+INE HUMAN NATURE E+EN THEN SINS CAN BE COMMITE% NOT ASSUME%DSU))OSE% ASSUME% NON %I+INE HUMAN NATURE E+EN THEN SINS CAN BE COMMITE% NOT
ONL& AGAINST GO% BUT ALSO ON GO% 'ITH REAS)ECT TO THE ASSUME% NON %I+INE HUMAN NATURE* ONL& AGAINST GO% BUT ALSO ON GO% 'ITH REAS)ECT TO THE ASSUME% NON %I+INE HUMAN NATURE*
FOR E@AM)LE GO% CAN BE %ISECTE% AN% BISECTE% 'ITH RES)ECT TO THE ASSUME% DSU))OSE% ASSUME% FOR E@AM)LE GO% CAN BE %ISECTE% AN% BISECTE% 'ITH RES)ECT TO THE ASSUME% DSU))OSE% ASSUME%
NON %I+INE HUMAN NATURE/ )ARTS OF GO% CAN BE CHO))E% OF 'ITH RES)ECT TO THE NON %I+INE NON %I+INE HUMAN NATURE/ )ARTS OF GO% CAN BE CHO))E% OF 'ITH RES)ECT TO THE NON %I+INE
HUMAN NATURE /GO% CAN BE BLIN%E% 'ITH RES)ECT TO THE NON %I+INE HUMAN NATURE / GO% CAN BE HUMAN NATURE /GO% CAN BE BLIN%E% 'ITH RES)ECT TO THE NON %I+INE HUMAN NATURE / GO% CAN BE
BEHEA%E% 'ITH RES)ECT TO HIS HUMAN NATURE * THERE ARE A NUMBER OF ACTS 'HICH IF NOT BEHEA%E% 'ITH RES)ECT TO HIS HUMAN NATURE * THERE ARE A NUMBER OF ACTS 'HICH IF NOT
ABSOLUTEL& IM)OSSIBLE FOR GO% THEN RELATI+EL& IM)OSSIBLE IN THIS CASE *THE& ARE ALL ABSOLUTEL& IM)OSSIBLE FOR GO% THEN RELATI+EL& IM)OSSIBLE IN THIS CASE *THE& ARE ALL
RELATI+EL& IM)OSSIBLE %UE TO THE %I+INE %ISGRACE AN% THE ACT TO BECOME SOME THING 'HICH RELATI+EL& IM)OSSIBLE %UE TO THE %I+INE %ISGRACE AN% THE ACT TO BECOME SOME THING 'HICH
GO% IS ETERNALL& NOT B& ASSUMING THE NATURE OF THE THING IS THE FUN%AMENT ACT OF %ISGRACE GO% IS ETERNALL& NOT B& ASSUMING THE NATURE OF THE THING IS THE FUN%AMENT ACT OF %ISGRACE
AN% HENCE MUST BE RELATI+L& IM)OSSIBLE IF NOT ABSOLUTEL& IM)OSSIBLEF AN% HENCE MUST BE RELATI+L& IM)OSSIBLE IF NOT ABSOLUTEL& IM)OSSIBLEF
I say this supposin our belie& that the whole disposition o& nature and all hu'an acts are
sub9ect to 7i!ine Pro!idence. )a5e this belie& away and all worship o& the 7i!inity is
e6cluded. Cet we arue presently aainst those who say they are worshippers o& #od,
whether ;usli's or Christians or Jews. 1s &or those who say that e!erythin co'es
necessarily &ro' #od, we arued at lenth elsewhere FContra gentiles, II, c. 2"M. )here&ore
i& so'eone considers with a pious intention the &ittinness o& the su&&erin and death o&
Christ, he will &ind such a depth o& 5nowlede that any ti'e he thin5s about it he will &ind
'ore and reater thins, so that he can e6perience as true what the 1postle says 31 Cor
1:2"N2$4: +-e are preachin a cruci&ied Christ: to the Jews an obstacle they cannot et
3: 3:
o!er, to the entiles &oolishness, but to those who ha!e been called, whether they are Jews
or #ree5s, a Christ who is both the power o& #od and the wisdo' o& #od.+ He continues
3!. 2(4: +#od@s &olly is wiser than hu'an wisdo'.+F 78P)H OF K>O-:I7#8% C1> 1:%O ?8 FOG>7 I>
)H8 781)H% OF <1;1 ,C<I%H>1 8)C. ?G) IF )H8%8 78P)H% C1> >O) P<HO8 )H8%8 I>C1<>1)IO>% , 1>C 78P)H
C1> >O) P<OH8 )H8 I>C1<>1)IO> OF 1)H1>1%I1>I%;M
First o& all, we 'ust obser!e that Christ assu'ed a hu'an nature to repair the &all o& 'an,
as we ha!e said. )here&ore, accordin to his hu'an nature, Christ should ha!e su&&ered and
done whate!er would ser!e as a re'edy &or sin F HO- I% CH<I%) )H8 %8CO>7 HCPO%)1%I% >1;8:C
:O#O% O< )H8 HCPO%)1)IC G>IO>YYY )HI% I% >O) C:81<IFI87 I> )HI% )8I)K. )he sin o& 'an consists in
clea!in to bodily thins and nelectin spiritual oods. )here&ore the %on o& #od in his
hu'an nature &ittinly showed by what he did and su&&ered that 'en should consider
te'poral oods or e!ils as nothin, lest a disordered lo!e &or the' i'pede the' &ro' bein
dedicated to spiritual thins. )hus Christ chose poor parents, althouh per&ect in !irtue, lest
anyone lory in 'ere nobility o& &lesh and in the wealth o& his parents. He led a poor li&e to
teach us to despise riches. He li!ed without titles or o&&ice so as to withdraw 'en &ro' a
disordered desire &or these thins. He underwent labour, thirst, huner and bodily
a&&lictions so that 'en would not be &i6ed on pleasure and delihts and be drawn away
&ro' the ood o& !irtue because o& the hardships o& this li&e. In the end he underwent death,
so that no one would desert the truth because o& &ear o& death. 1nd lest anyone &ear a
sha'e&ul death &or the sa5e o& the truth, he chose the 'ost horrible 5ind o& death, that o&
the cross. )hus it was &ittin that the %on o& #od 'ade 'an should su&&er and by his
e6a'ple pro!o5e 'en to !irtue, so as to !eri&y what Peter said 31 Pet 2:214: +Christ
su&&ered &or you, and le&t an e6a'ple &or you to &ollow in his steps.+
)hen, because not only ood conduct and a!oidin sins is necessary &or sal!ation, but also
the 5nowlede o& truth so as to a!oid error, it was necessary &or the restoration o& the
hu'an race that the onlyNbeotten -ord o& #od who assu'ed a hu'an nature should
round people in truth by a sure 5nowlede o& it. )ruth tauht by 'en is not so &ir'ly
belie!ed, because 'an can decei!e. Only by #od can 5nowlede o& the truth be con&ir'ed
without any doubt.F >O >887 )O 7I%C1%% 81CH 1>7 8H8<C %8>)8>C8. P<I>CIP1::C I) I% >O) H1:I7 1% 1> F >O >887 )O 7I%C1%% 81CH 1>7 8H8<C %8>)8>C8. P<I>CIP1::C I) I% >O) H1:I7 1% 1>
1<#G;8>) . 1% 1> 8IP:1>1>IO> I) I% 1 -81K 8IP:1>1)IO>. IF I) I% 1> 1<#G;8>) )H8> I) %HOG:7 ?8 1<#G;8>) . 1% 1> 8IP:1>1>IO> I) I% 1 -81K 8IP:1>1)IO>. IF I) I% 1> 1<#G;8>) )H8> I) %HOG:7 ?8
H1:I7 I> )H8 C1%8 OF <1;1, C<I%H>1 1>7 ;OH>I 1% -8::, I) I) KI% 1> 8IP:1>1)IO> )H8> 1 -81K O>8 H1:I7 I> )H8 C1%8 OF <1;1, C<I%H>1 1>7 ;OH>I 1% -8::, I) I) KI% 1> 8IP:1>1)IO> )H8> 1 -81K O>8
%I>C8 %I;I:1< 8IP:1>1)IO>% C1> ?8 #IH8> FO< O)H8< I>C1<>1)IO>% OF #O7, 1% -8::. )HG% G>IDG8>8%% %I>C8 %I;I:1< 8IP:1>1)IO>% C1> ?8 #IH8> FO< O)H8< I>C1<>1)IO>% OF #O7, 1% -8::. )HG% G>IDG8>8%%
I% 1:;O%) :O%) .M I% 1:;O%) :O%) .M
%o the %on o& #od 'ade 'an had to propose the teachin o& di!ine truth to 'en, showin
the' that it ca'e &ro' #od and not &ro' 'an. F FI<%): )H8 -O<7 #O7 I% 8DIHOC1)87 I> )H8 )8I),
%8CO>7 )HI% ;81>% )H1) )H8 FI<%) HCPO%)1%I% I% I>>8<) 1>7 8H8< <8%)I>#.)HI<7 )HI% ;81>% )H1) 2O" OF
#O7 7I7 >O) I>C1<>1)8 O>:C IO" OF #O7 I>C1<>1)87. IF -8 177 7IHI>8 P8< %8 %G?%I%)8>) 8%%8>C8 1>7
)H8 )<I>I)C )H8> $O( OF #O7 7I7 >O) I>C1<)1)8 1>7 O>:C 1O( OF #O7 I>C1<>1)87M. He did this by
'any 'iracles. %ince he did thins that only #od can do, such as raisin the dead, i!in
siht to the blind etc., people had to belie!e that he spo5e with #od@s authority.
)hose who were present could see his 'iracles, but later enerations 'iht say they were
'ade up. )here&ore 7i!ine -isdo' pro!ided a re'edy aainst this in Christ@s state o&
wea5ness. For i& he were rich, power&ul and established in hih dinity, it could be thouht
that his teachin and his 'iracles were recei!ed on account o& his &a!our and hu'an
power. %o to 'a5e the wor5 o& di!ine power apparent, he chose e!erythin that was
3; 3;
re9ected and low in the world, a poor 'other and a poor li&e, illiterate disciples and
'esseners, and allowed hi'sel& to be rebu5ed and conde'ned e!en to death by the
'anates o& this world. )his 'ade it apparent that his 'iracles and teachin were not
recei!ed because o& hu'an power, but should be attributed to di!ine power. )hus in what
he did or su&&ered, hu'an wea5ness and di!ine power were 9oined toether at the sa'e
ti'e. )hus at his nati!ity he was wrapped in cloth and put in a 'aner, but praised by the
anels and adored by the ;ai led by a star. He was te'pted by the de!il, but 'inistered to
by anels. He li!ed without 'oney as a bear, but raised the dead and a!e siht to the
blind. He died &i6ed to the cross and nu'bered a'on thie!es, but at his death the sun
dar5ened, the earth tre'bled, stones split, ra!es opened and the bodies o& the dead were
raised. F %I;I:1< )HI>#%C1> ?8 %1I7 FO< O)H8< #O7 I>C1<>1)8% :IK8 C<I%H>1, <1;1,;OH>I 8)C. %O )HI% F %I;I:1< )HI>#%C1> ?8 %1I7 FO< O)H8< #O7 I>C1<>1)8% :IK8 C<I%H>1, <1;1,;OH>I 8)C. %O )HI%
7O8% >O) P<OH8 )H1) #O7 -1% I>C1<>1)87 I> I8%OG%. 1:: )H8%8 ;8>%IO>87 1?OH8 ;8<I)% OF 7O8% >O) P<OH8 )H1) #O7 -1% I>C1<>1)87 I> I8%OG%. 1:: )H8%8 ;8>%IO>87 1?OH8 ;8<I)% OF
I>C1<>1)IO> 1>7 ;8>IF8%)1)IO> OF #O7 I> I8%OG% 7O8% >O) P<OH8 )H8;. O>8 C1> -<I)8 %8H8<1: I>C1<>1)IO> 1>7 ;8>IF8%)1)IO> OF #O7 I> I8%OG% 7O8% >O) P<OH8 )H8;. O>8 C1> -<I)8 %8H8<1:
;8<I)% OF I>C1<>1)IO> OF #O7 I> C<I%H>1, <1;1, ;OH>I F I>C1<>1)IO> I> F8;1:8 HG;1> ?8I>#M ?G) ;8<I)% OF I>C1<>1)IO> OF #O7 I> C<I%H>1, <1;1, ;OH>I F I>C1<>1)IO> I> F8;1:8 HG;1> ?8I>#M ?G)
1:: )HO%8 ;8<I)% C1> > 1:: )HO%8 ;8<I)% C1> >O) P<OH8 )H8%8 I>C1<>1)IO>% )O 1 )HO;I%) , )H8> )H8%8 1::8#87 ;8<I)% C1>
>O) P<OH8 1>C )HI>#. )H8 )<G)H I% )H1) )H8 CO>%8DG8>C8% OF ;8<I)% OF 1 %GPPO%87 I>C1<>1)IO> 7O8%
>O) P<OH8 )H8 I>C1<>1)IO>M
)here&ore i& anyone considers the reat &ruit o& such beinnins, na'ely, the con!ersion o&
peoples o!er the world to Christ,
314
and wants &urther sins in order to belie!e, he 'ust be
considered harder than a stone, since at Christ@s death e!en stones were shattered. )hus the
1postle says 31 Cor 1:1.4: +)he 'essae o& the cross is &olly &or those who are on the way
to ruin, but &or those o& us who are on the road to sal!ation it is the power o& #od.+
)here is a related point we should 'a5e here. )he sa'e reason o& Pro!idence which led the
%on o& #od 'ade 'an to su&&er wea5ness in hi'sel&, let hi' to desire his disciples, who'
he established as 'inisters o& hu'an sal!ation, to be ab9ect in the world. )hus he did not
choose the well educated and noble, but illiterate and inoble 'en, that is, poor &isher'en.
%endin the' to wor5 &or the sal!ation o& 'en, he co''anded the' to obser!e po!erty, to
su&&er persecutions and insults, and e!en to undero death &or the truthA this was so that
their preachin 'iht not see' &abricated &or the sa5e o& earthly co'&ort, and that the
sal!ation o& the world 'iht not be attributed to hu'an wisdo' or power, but only to
#od@s wisdo' and power. )hus they did not lac5 di!ine power to wor5 'iracles as they
appeared ab9ect accordin to the world. For the restoration o& 'an it was necessary &or 'en
to learn not to trust proudly in the'sel!es, but in #od. For the per&ection o& hu'an 9ustice
re2uires that 'an should sub9ect hi'sel& totally to #od, &ro' who' he also hopes to ain
e!ery ood, and should than5 hi' &or what he has recei!ed. In order to train his disciples to
despise the present oods o& this world and to sustain all sorts o& ad!ersity e!en to death,
there was no better way than &or Christ to su&&er and die. )hus he hi'sel& told the' 3Jn
1(:204: +I& they persecuted 'e, they will persecute you too.+
)hen we 'ust obser!e that in the order o& 9ustice sin should be punished by a penalty. -e
see how cases o& in9ustice are handled in hu'an courts, that the 9ude ta5es &ro' the one
who has too 'uch throuh rabbin what belons to another and i!es it to the one who
has less. 1nyone who sins o!erNindules his appetite, and in satis&yin it transresses the
order o& reason and o& di!ine law. For that person to be brouht bac5 to the order o& 9ustice
so'ethin 'ust be ta5en &ro' what he wantsA that is done by punishin hi' or by but not
3< 3<
the in!erse. ;an also has e6terior thins, li5e possessions and clothin, but not ta5in the
oods he wanted to ha!e or by i'posin the bad thins he re&used to su&&er.
)his restoration o& 9ustice by penalty so'eti'es is done by the will o& the one who is
punished, when he i'poses the penalty on hi'sel& so as to return to 9ustice F )HI% I% >O) F )HI% I% >O)
JG%)IC8 1) 1::. IF )HI% I% 1 JG%)IC8 )H8> O>8 ;1C 78FI>8 )H8 ;81>I># OF )H8 )8<; JG%)IC8 I> )HI% JG%)IC8 1) 1::. IF )HI% I% 1 JG%)IC8 )H8> O>8 ;1C 78FI>8 )H8 ;81>I># OF )H8 )8<; JG%)IC8 I> )HI%
%8>)8>C8 OF CO>)8>) OF )8I) 1%C<I?87 )O )HO;1%.M %8>)8>C8 OF CO>)8>) OF )8I) 1%C<I?87 )O )HO;1%.M. Other ti'es it is done aainst his will, and
in that case he does not return to a state o& 9ustice, but 9ustice is carried out in hi'.
)he whole hu'an race was sub9ect to sin. )o be restored to the state o& 9ustice, there would
ha!e to be a penalty which 'an would ta5e upon hi'sel& F )HI% I% >O) JG%)IC8M )HI% I% >O) JG%)IC8M in order to
&ul&il the order o& di!ine 9ustice FFF 78FI>1)IO> OF JG%)IC8 I% >88787 O>C8 1#1I> I> )HI% %8>)8>C8M.
?ut no 'ere 'an could satis&y #od su&&iciently by acceptin so'e !oluntary punish'ent,
e!en &or his own sin, to say nothin o& the sin o& the whole hu'an race. For when 'an sins
he transresses the law o& #od and tries, were he able, to do in9ury to the #od o& in&inite
'a9esty F7IHI>8 ;1J8%)C C1> >O) ?8 I>JG<87M F7IHI>8 ;1J8%)C C1> >O) ?8 I>JG<87M. )he reater the person o&&ended, the reater the
cri'eA we see, &or instance, that so'eone who stri5es a soldier is punished 'ore than
so'eone who stri5es a &ar'er, and 'uch 'ore i& he stri5es a 5in or prince. )here&ore a
sin co''itted aainst the law o& #od is so'ehow an in&inite o&&ence F1 FI>I)8 1C) I% >O)
I>FI>I)8M.
1ain we 'ust obser!e that the dinity o& the person 'a5in reparation is also to be
considered. For e6a'ple, one word o& a 5in as5in &or pardon o& an o&&ence is considered
reater than i& so'eone lower went on his 5nees and showed any other sin o& hu'iliation
to be pardon &ro' the one who su&&ered the in9ury. ?ut no 'ere 'an has the in&inite
dinity re2uired to satis&y 9ustly an o&&ence aainst #od. )here&ore there had to be a 'an o&
in&inite dinity who would undero the penalty &or all so as to satis&y &ully &or the sins o&
the whole world. )here&ore the onlyNbeotten -ord o& #od, true #od and %on o& #od,
assu'ed a hu'an nature and willed to su&&er death in it so as to puri&y the whole hu'an
race indebted by sin F I> -H1) ;81>I># OF )H8 -O<7 )HI% I% JG%)IC8, 78FI>1)IO> <8DGI<87 1>7 I> -H1) ;81>I># OF )H8 -O<7 )HI% I% JG%)IC8, 78FI>1)IO> <8DGI<87 1>7
CI)1)IO> >88787.M CI)1)IO> >88787.M. )hus Peter says 31 Pet ":1.4: +Christ hi'sel& died once and &or all &or sins,
the upriht &or the sa5e o& the uilty.+
)here&ore it was not &ittin, as ;usli's thin5, &or #od to wipe away hu'an sins without
satis&action, or e!en to ha!e ne!er per'itted 'an to &all into sin. )hat would &irst be
contrary to the order o& 9ustice, and secondly to the order o& hu'an nature, by which 'an
has &ree will and can choose ood or e!il. F I) ;G%) ?8 >O)87 )H1) I% I% 1 H8<C I>CO<<8C) HI8- OF
I>FI>I)8 JG%)IH8.M #od@s Pro!idence does not destroy the nature and order o& thins, but
preser!es the'. %o #od@s wisdo' was 'ost e!ident in his preser!in the order o& 9ustice
and o& nature, and at the sa'e ti'e 'erci&ully pro!idin 'an a sa!in re'edy in the
incarnation and death o& his %on.F I) I% >O) JG%)IC8 )O PG>I%H %O;8 O>8 8:%8 -HO H17 >O) 7O>8 )H8 I) I% >O) JG%)IC8 )O PG>I%H %O;8 O>8 8:%8 -HO H17 >O) 7O>8 )H8
1C) OF %I> I> :I8G OF 1 P8<%O> -HO H17 CO;;I)87 I), 8H8> IF )H8 FO<;8< HO:G>)1<I:C OFF8<% )O ?8 1C) OF %I> I> :I8G OF 1 P8<%O> -HO H17 CO;;I)87 I), 8H8> IF )H8 FO<;8< HO:G>)1<I:C OFF8<% )O ?8
PG>I%H87 I>%)817 OF )H8 1C)G1: %I>>8<. 8H8> IF )H8 FO<;8< H1% %O;8HO- )1K8> )H8 ?G<78> OF %I> PG>I%H87 I>%)817 OF )H8 1C)G1: %I>>8<. 8H8> IF )H8 FO<;8< H1% %O;8HO- )1K8> )H8 ?G<78> OF %I>
%I>C8 JG%)IH8 78;1>7% )O PG>I%H )H8 O>8 -HO H1% CO;;I)87 )H8 %I> 1>7 >O) )H8 O>8 -HO H1% )1K8> %I>C8 JG%)IH8 78;1>7% )O PG>I%H )H8 O>8 -HO H1% CO;;I)87 )H8 %I> 1>7 >O) )H8 O>8 -HO H1% )1K8>
)H8 ?G<78>. IF )O )1K8 )H8 ?G<78> OF )H8 %I>% OF O)H8<% I% 1 %I> )H8> )H8 ;1:8 HG;1> >1)G<8 1>7 )H8 ?G<78>. IF )O )1K8 )H8 ?G<78> OF )H8 %I>% OF O)H8<% I% 1 %I> )H8> )H8 ;1:8 HG;1> >1)G<8 1>7
)H8 HCPO%)1)IC G>IO> 1<8 >O :O>#8< I>F1::1?:8. IF I) I% >O) 1 %I> )H8> )O PG>I%H 1>C O>8 O< ?O)H OF )H8 HCPO%)1)IC G>IO> 1<8 >O :O>#8< I>F1::1?:8. IF I) I% >O) 1 %I> )H8> )O PG>I%H 1>C O>8 O< ?O)H OF
)H8; -I)H OG) 1>C %I> I% >O) JG%)IC8 >O) 1) 1::. HO- 8H8< IF %O;8 O>8 <87IFI )H8; -I)H OG) 1>C %I> I% >O) JG%)IC8 >O) 1) 1::. HO- 8H8< IF %O;8 O>8 <87IFI>8 JG%)IH8 )H8> I) C1>
>O) ?8 1 G>IH8<%1::C 1CC8P)1?:8 78FI>1)IO> 1>7 I> )HI% C1%8 O>8 H1% 1 <I#H) )O 7IFF8< F<O; I). 1% G>IH8<%1::C 1CC8P)1?:8 78FI>1)IO> 1>7 I> )HI% C1%8 O>8 H1% 1 <I#H) )O 7IFF8< F<O; I). 1%
1:: )H8 P<O?:8;% OF 7IHI>8 JG%)IH8 I> )HI% <8#1<7 78P8>7 GPO> )H8 78FI>1)IO> OF JG%)IC8 )H8> O>8 1:: )H8 P<O?:8;% OF 7IHI>8 JG%)IH8 I> )HI% <8#1<7 78P8>7 GPO> )H8 78FI>1)IO> OF JG%)IC8 )H8> O>8
;G%) ?8 C1<8FG: I> 1<#G8I># F<O; 7IHI>8 JG%)IC8 O< 7IHI>8 I>JG%)IC8M ;G%) ?8 C1<8FG: I> 1<#G8I># F<O; 7IHI>8 JG%)IC8 O< 7IHI>8 I>JG%)IC8M
3= 3=
Cha1te =2 The #eanin7 of BThe faithf.8 ecei9e the bod, of Chi"tB
%ince people are cleansed o& sin throuh the su&&erin and death o& Christ F I) ;G%) ?8 >O)87
)H1) )HI% I% 1 %I> -HICH )H8C H1H8 >O) CO;;I))87 , )HG% )HI% )8I) I% ;1KI># HG;1> ?8I>#% #GI:)C OF
1 %I> -HICH )H8C H1H8 >O) CO;;I))87. I% I) 1 JG%)IC8 )O PG>I%H 1 P8<%O> OF 1 %I> -HICH H8 O %H8 H1%
>O) CO;;I))87.M, in order to preser!e constantly in us the 'e'ory o& such an i''ense i&t,
when the ti'e o& his su&&erin was drawin near F IF )H8<8 I% >O %GCH %I> )H8<8 I% >O
<8DGI<8;8>) OF )HI% #IF)M, the %on o& #od le&t his &aith&ul a 'e'orial o& his su&&erin and
death that would be constantly recalled, i!in his disciples his own body and blood under
the &or's o& bread and wine. )he Church o& Christ continues celebratin this 'e'orial o&
his !enerable su&&erin up to the present day all o!er the world F 7I7 I8%OG% %1I7L O<78<87 )O
C8:8?<1)8 I) , CI)1)IO> >88787M
1nyone e!en slihtly instructed in the Christian reliion can see how unreasonably
unbelie!ers ridicule this sacra'ent. For we do not say that the body o& Christ is cut into
parts and distributed &or consu'ption by the &aith&ul in the %acra'ent, so that it would ha!e
to run out, e!en i& his body were as bi as a 'ountain, as they say. ?ut we say that by the
con!ersion o& bread into the body o& Christ the !ery body o& Christ e6ists in this %acra'ent
o& the Church and is eaten by the &aith&ul. ?ecause the body o& Christ is not di!ided, but
so'ethin is chaned into it, there is no way that by eatin it its 2uantity could be reduced.
F )HI% I% H8<C P<O?:8;1)IC CO>C8P) 1>7 I% K>O-> 1% )<1%G?%)1>)I1>I%;. 1 >G;?8< OF CH<I%)I1>
%8C)% 7I%?8:I8H8 I> I). 1%%OCI1)87 -I)H )HI% 7O#;1 I% 1>O)H8< 7O#;1 OF ;G:)IN:OC1)IO> OF 1 )HI>#.
)H8 :1))8< 7O#;1 -1% ?O<<-87 ?C ;1G:IHI <1X1 OF ?1<1I:I -H8> H8 C:1I;87 )H1) 1 %I>#:8 ;1> C1>
?8 P<8%8>) 1) %8H8<1: 7IFF8<8) P:1C8%. ?G) <8%) OF P8OP:8 7I%?8:I8H8 I> )H8 PO%%I?I:I)C OF ;G:)I
:OC1)IO>. 1% FO< )H8 P<O?:8; O>8 ;1C 7I%CG%% I) P<OP8<:C:N
%GPPO%8 )H1) 1 )HI># F %1C \M I% 1 1>7 I) ?8CO;8% ? ?C )<1>%G?%)1>)I1)IO>. >O- )H8<8 1<8 )-O
PO%%I?I:I)I8%.
1M )H8 )HI># F %1C \M 7O8% C81%8 )O ?8 1.
2M M )H8 )HI># F %1C \M 7O8% >O) C81%8 )O ?8 1.
IF I) 7O8% C81%8 )O ?8 1 )H8> O>8 )H1) I% CO>%G;87 I% ? )H8> ? I% CO>%G;87. 1% O>8 )H1) I% CO>%G;87
I% >O) 1 )H8> 1 I% >O) CO>%G;87 ?G) 1 >O :O>#8<<< 8II%87 ?8FO<8 )H8 CO>%GP)IO>.
IF I) 7O8% >O) C81%8 )O ?8 1 )H8> IF 1 I% CO%G;87 ? I% CO>%G;87. FG<)H8< IF -H1) %O 8H8< I% CO>%G;87
I% ?8 )H8> )HI% ?8 I% 1:%O 1 1>7 1 I% CO>%G;87. )HI% I% H8<C C:81< PIC)G<8 OF )H8 P<O?:8;. G>:8%% 1>7
O)H8< -I%8 ? I% G>CO>%G;1?:8 O< I) I% >O) CO>%G;87 1) 1:: I) I% H8<C P<O?:8;1)IC )O 1CC8P). -H8>
%8C)% OF 1)H1>1%I1> CH<I%)I1>I)C FI>7 I) 7IFFICG:) )O 1CC8P) HO- C1> P8OP:8 OF O)H8< <8:I#IO>%
FI>7 I) 1CC8P)1?:8. ?G) )H8 P<O?:8; 7O8% >O) 8>7% H8<8. IF ?<817% C1> ?8 CO>H8<)87
L)<1>%G?%)1>)I1)87 I>)O ?O7C OF CH<I%) )H8> 1 >G;?8< OF O)H8< )HI>#% C1> 1:%O ?8
)<1>%G?%)1>)I1)8 I>)O ?O7C OF CH<I%) 8H8> 1 HG;1> ?8I># C1> ?8 )<1>%G?%)1>)I1)8 I>)O CH<I%)[%
?O7C. 1 PI8C8 OF %)O>8 C1> 1:%O )<1>%G?%)1>)I1)8 I>)O )H8 ?O7C 1>7 )HI% I% 1 #<81)8< P<O?:8;.
P8OP:8 ;1C %)1<) C:1I;I># )H1) )H8C H1H8 ?88> )<1>%G?%)1>)I1)87 I>)O ?O7C OF CH<I%) , 1>7
)H8<8 %H1:: ?8 >O <1)IO>1: 1<#G;8>) 1#1I>%) %GCH 1 C:1I;M
?ut i& an unbelie!er wants to say that this con!ersion is i'possible, let hi' thin5 o& the
o'nipotence o& #od. He will aree that by the power o& nature one thin can be con!erted
into another by ta5in on another &or'. )hus air is con!erted into &ire when the 'atter
which pre!iously was under the &or' o& air later beco'es sub9ect to the &or' o& &ire. ;uch
'ore, there&ore, the power o& al'ihty #od, which brins the whole substance o& a thin
3> 3>
into e6istence, can not only chane so'ethin by &or', as nature does, but also con!ert the
whole thin, so that bread is con!erted into the body o& Christ and wine into his blood.
F >O) O>:C ?<817 ?G) 8H8<C ?O7C C1> ?8 CO>H8<)87 I>)O )H8 ?O7C
OF CH<I%) I>C:G7I># 1 HG;1> ?8I>#,I) I) I% %1I7 )H1) )HI% I% .>O)
PO%%I?:8 )H8> O>8 ;1C <8P81) )H8 FO::O-I># -O<7%QQ i& an unbelie!er
wants to say that this con!ersion is i'possible, let hi' thin5 o& the o'nipotence o& #odRR
I& anyone ob9ects to this con!ersion on the rounds o& what appears to the senses, where
there is no di&&erence, let hi' obser!e that di!ine thins are o&&ered to us under the !eil o&
!isible thins. )hat we 'ay ha!e the spiritual and di!ine re&resh'ent o& the body and blood
o& Christ, and not ta5e it as ordinary &ood and drin5, it is ta5en under the &or' o& bread and
wineA that a!oids the horror o& eatin hu'an &lesh and drin5in blood. >e!ertheless, we do
not say that the &or's that appear in the %acra'ent are 9ust in the i'aination o& the
!iewer, as happens in 'aical tric5s, because any deceit is unworthy o& this %acra'ent. ?ut
#od, who is the creator o& substance and accidents, can preser!e sensible accidents in
e6istence e!en when the substance is chaned into so'ethin else.F IF )HI% I% PO%%I?:8 )H8> F IF )HI% I% PO%%I?:8 )H8>
)H8> )H8 H8<C CO>C8P) OF %G?%)1>C8 1>7 8%%8>C8 ?8CO;8% <1)IO>1::C G>P<OH1?:8. O>8 C1> %1C )H8> )H8 H8<C CO>C8P) OF %G?%)1>C8 1>7 8%%8>C8 ?8CO;8% <1)IO>1::C G>P<OH1?:8. O>8 C1> %1C
)H8<8 I% >O %G?%)1>C8 1>7 >O 8%%8>C8 I> )H8 8>)I<8 G>IH8<%8. )H8<8 1<8 O>:C 1CCI78>)% -HICH 1<8 )H8<8 I% >O %G?%)1>C8 1>7 >O 8%%8>C8 I> )H8 8>)I<8 G>IH8<%8. )H8<8 1<8 O>:C 1CCI78>)% -HICH 1<8
P<8%8<H<87 ?C #O7. M P<8%8<H<87 ?C #O7. M For he can produce and preser!e in e6istence the e&&ects o& secondary
causes by his o'nipotence without secondary causes. F IF I) I% 1:: )H8> O>8 H1% )O 17;I) #O7
C1> 1%%G;8 1> 1>#8:IC >1)G<8 JG%) ?8C1G%8 H8 I% O;>IPO)8>). )H8 P<O?:8; I% )H1) )H8 )8%) G%8%
O;>IPO)8>C8 -H8<8 I) %GI)% )O )H8 1G)HO< OF )H8 )8I) 1>7 >8#:8C)% O;>IPO)8>C8 -H8<8 I) 7O8%
>O)M
?ut i& so'eone does not ad'it the o'nipotence o& #od, we do not atte'pt to arue with
hi' in this wor5. -e are here aruin aainst ;usli's and others who ad'it the
o'nipotence o& #od.
)here are &urther 'ysteries in this %acra'ent which should not be discussed here, since the
sacred thins o& &aith should not be e6posed to unbelie!ers.
Cha1te >2 Ho6 thee i" a "1ecia8 18ace 6hee "o.8" ae 1.ified befoe ecei9in7
beatit.de
-e 'ust now consider the opinion o& those who say there is no puratory a&ter death.
%o'e hold this opinion by o!erNreaction, as happens in 'any other 2uestions. )ryin to
a!oid one error they &all into the contrary. )hus 1rius wanted to a!oid the error o&
%abellius who 'ered the persons o& the Holy )rinity, but he wound up di!idin the di!ine
essence F 1<IG% )<I87 )O CO<<8C) )<I>I)1<I1> H8<8CC -HICH -1% C:1I;I># )O ?8 O<)HO7OI F 1<IG% )<I87 )O CO<<8C) )<I>I)1<I1> H8<8CC -HICH -1% C:1I;I># )O ?8 O<)HO7OI
CH<I%)I1>I)C CH<I%)I1>I)C. 1C)G1::C 1)H1>1%I1>% )<I87 )O 7IHI>I)IX8 I8%OG% 1>7 %1?8::IG% -1% I)% :O#IC:1
8I)<8;8. J8OCH<I%)I1>I)C 1:%O 7I7 >O) 1CC8)87 )H8 G>I)C OF 8%%8>C8 1>7 P:G<1:I)C OF HCPO%)1%8% ,
>8)H8< JG71I%; 8H8< ?8:I8H87 )HI% 7O#;1 F<O; ;O%8% )O IOH> OF >O> %C>OP)IC #O%P8:. I) I% 1 :1))8<
H8<8CCMM. :i5ewise 8utyches wanted to a!oid the error o& >estorius who di!ided the person
o& #od and 'an in Christ, but went o!er to the contrary error o& sayin that he had a sinle
di!ine and hu'an nature. %o so'e, wishin to a!oid the error o& Orien who said that the
4? 4?
pains o& Hell would e!entually puri&y all its occupants, assert that there is no puri&yin pain
a&ter death. F )H8%8 1<8 )H8 :1))8< I>)8<>1: 7I%PG)8% OF )<I>I)1<I1>% OF PO%) >IC181 P8<IO7M F )H8%8 1<8 )H8 :1))8< I>)8<>1: 7I%PG)8% OF )<I>I)1<I1>% OF PO%) >IC181 P8<IO7M
)he Holy, Catholic and 1postolic Church treads care&ully between contrary errors. It
distinuishes the persons in the )rinity aainst %abellius, without leanin towards the error
o& 1rius, but pro&esses only one essence o& the persons. In the 'ystery o& the incarnation it
distinuishes the two natures aainst 8utyches, but does not 9oin >estorius in 'a5in two
persons. :i5ewise, reardin the state o& souls a&ter death, it pro&esses that those who lea!e
this li&e without 'ortal sin and ha!e the i&t o& lo!e 'ay undero so'e puri&yin pain, but
it does not aree with Orien in sayin that all pain a&ter death is puri&yinA rather it
pro&esses that those who die with 'ortal sin are tortured with the de!il and his anels with
eternal punish'ent.F-8 :81H8 )HI% P1<) G>CO;;8>)87 8IC8P) )H8 O>8
-HICH %H1:: ?8 )H8 :1%) CO;;8>) O> )HI% P1<) OF )H8 )8I)M
1s &or the truth o& the 'atter, we 'ust &irst o& all say that those who die in 'ortal sin are
i''ediately carried away to hellish punish'ent. )his is clear &ro' the #ospelA thus :u5e
states the words o& the :ord 31*:224 that +the rich 'an died and was buriedA in hell he
loo5ed up...+ He describes his own torture 3!. 2$4: +&or I a' in aony in these &la'es.+ Job
also says o& the wic5ed 321:1"4: +)hey en9oy li&e and then o down suddenly to %heol.+ %ee
also Job 22:1,: +)hey say to #od, @#o away &ro' us@.+ >ot only are the wic5ed in hell &or
their own sins, but be&ore the su&&erin o& Christ e!en the 9ust went down at death to the
underworld &or the sin o& our &irst parent. )hus Jacob said 3#en ",:"(4: +I will o down to
%heol in 'ournin.+ )hus Christ hi'sel& at death went down to the underworld, as the
Creed says, and as the Prophet F7a!idM &oretold 3Ps 1*:104: +Cou will not lea!e 'y soul in
%heol,+ which Peter, in 1cts 32:2(4, applies to Christ. Christ howe!er went to the
underworld in a di&&erent way, not laden with sin but alone +&ree a'on the dead+ F:atin
&or Ps ..:*MA he descended to disar' principalities and powers 31 Cor 1(:2$4 and ta5e
capti!es 3Ps *.:1/4, as Xechariah predicted 3/:114: +1s &or you, because o& the blood o&
your co!enant I ha!e released your prisoners &ro' the pit in which there is no water.+
F ?OOK% OF H8?<1IC ?I?:8 H1% )-O )CP8% OF I>)8<P<8)1)IO>% a4 J8-I%H,b4 CH<I%)I1>. %O O>8 C1> >O) ?OOK% OF H8?<1IC ?I?:8 H1% )-O )CP8% OF I>)8<P<8)1)IO>% a4 J8-I%H,b4 CH<I%)I1>. %O O>8 C1> >O)
1CC8P) 1>C O>8 OF )H8; -I)H OG) CO;P1I<I># ?O)H ?8:I8H8<% OF )H8 %1;8 H8?<1IC ?I?:8. I 1CC8P) 1>C O>8 OF )H8; -I)H OG) CO;P1I<I># ?O)H ?8:I8H8<% OF )H8 %1;8 H8?<1IC ?I?:8. I
P8<%O>1::1C )HI>K )H1) )HO%8 -HO 1CC8P) CH<I%)I1> I>)8<P<8)1)IO>% >8#:8C) )H8 O)H8< %I78. )HI% P8<%O>1::1C )HI>K )H1) )HO%8 -HO 1CC8P) CH<I%)I1> I>)8<P<8)1)IO>% >8#:8C) )H8 O)H8< %I78. )HI%
I% >O) 1 CO<8C) -1C. ?G) )O %)G7C )H8 P<O?:8; F<O; )HI% 1%P8C) I% 1 H8<C :8>#)HC )OPIC 1>7 C1> I% >O) 1 CO<8C) -1C. ?G) )O %)G7C )H8 P<O?:8; F<O; )HI% 1%P8C) I% 1 H8<C :8>#)HC )OPIC 1>7 C1>
>O) ?8 7I%CG%%87 I> )HI% :I;I)87 %COP8M. >O) ?8 7I%CG%%87 I> )HI% :I;I)87 %COP8M.
?ut because #od@s acts o& co'passion are abo!e all his wor5s, we belie!e still 'ore that
those who die without stain recei!e i''ediately the reward due to the' &or eternity. )his
is pro!en by clear te6tsA with re&erence to the su&&erins o& the saints, the 1postle says 32
Cor (:14: +-e are well aware that when the tent that houses us on earth is &olded up, there
is a house &or us &ro' #od, not 'ade by hu'an hands but e!erlastin, in the hea!ens.+
)hese words appear at &irst siht to indicate that as soon as the 'ortal body is dissol!ed
'an is clothed with hea!enly lory.
?ut to 'a5e the 'eanin plainer, let us e6a'ine the &ollowin !erses. %ince he re&erred to
two thins: the dissolution o& our earthly dwellin and the ainin o& a hea!enly dwellin,
he shows how 'an@s desire reards each, with an e6planation o& each. %o, reardin the
40 40
desire &or a hea!enly dwellin, he says 3!. 24 that +we roan+ because we are delayed &ro'
reachin our desire, and +we yearn to be clothed o!er with our hea!enly dwellin.+ )hese
words indicate that the hea!enly dwellin he is tal5in about is not so'ethin separated
&ro' 'an, but so'ethin attached to hi'. For we do not say that a 'an puts on a house,
but a ar'entA rather we say that so'eone dwells in a house. %o, when he co'bines the
two concepts +to be clothed o!er with our hea!enly dwellin+, he shows that what we &irst
desire is so'ethin attached, because it is put on, and it is also containin and e6ceedin,
since it is dwelt in. 86actly what this ob9ect o& desire is the &ollowin !erses 'a5e clear.
?ecause he did not si'ply say +clothed+ but +clothed o!er+, he e6plains this 3!. "4:
+pro!ided we are &ound clothed and not na5ed,+ as i& to say: I& the soul puts on an eternal
dwellin without ta5in o&& its earthly dwellin, the ac2uisition o& that dwellin is bein
clothed o!er. ?ut because the earthly dwellin 'ust be ta5en o&& in order to put on the
hea!enly one, we cannot spea5 si'ply o& bein clothed o!er.
)here&ore so'eone could as5 the 1postle: -hy did you say +yearnin to be clothed o!er+Y
He answers that by sayin 3!. $4: +-hile we are in our present tent,+ that is, clothed with
our present transitory dwellin, not ha!in a per'anent dwellin, +we roan, weihed
down+ as by so'ethin happenin aainst our desire, since by our natural desire +we do
not wish to be stripped na5ed+ &ro' our earthly tent, +but to be clothed o!er with a
hea!enly tent, so that what is 'ortal 'ay be absorbed by li&e,+ that is, that we 'ay o into
i''ortal li&e without tastin death.
%o'eone could aain as5 the 1postle why, as it see's reasonable, should we want not to
be stripped o& our earthly dwellin which is natural to us in order to put on a hea!enly
dwellinY He answers 3!. (4: +#od has desined us &or this,+ that is, to desire hea!enly
thins. How #od does this, he adds: +He has i!en us the %pirit as a plede.+ For the Holy
spirit, who' we recei!e &ro' #od, 'a5es us certain and eaer to ain our hea!enly
dwellin, li5e clai'in so'ethin owed to us because o& the plede we hold. ?ecause o&
this certainty we are li&ted up to desire a hea!enly dwellin.
%o we ha!e two 5inds o& desire: the &irst is natural, which is not to abandon our earthly
dwellin, and the second is &ro' race, which is to ain a hea!enly dwellin. ?ut both
desires cannot be &ul&illed, since we cannot reach our hea!enly dwellin without lea!in
our earthly one. %o with a &ir' trust and boldness we pre&er the desire that co'es &ro'
race to our natural desire, and wish to lea!e our earthly dwellin and o to our hea!enly
one. )hat is what he adds 3!!. *N.4: +)here&ore we continue to be con&ident. -e 5now that
while we dwell in the body we are away &ro' the :ord. -e wal5 by &aith, not by siht. I
repeat, we are &ull o& con&idence and would 'uch rather be away &ro' the body and at
ho'e with the :ord.+
It is now clear that the 1postle 'eant the corruptible body by the ter' +the tent that houses
us on earth+A this body is li5e a ar'ent to the soul.
It is also clear that what he 'eant by +a house not 'ade by hu'an hands, but e!erlastin in
the hea!ens+ is #od hi'sel&, who' 'en put on or dwell in, when they are present to hi'
43 43
&ace to &ace, that is, seein hi' as he is. ?ut they are on the road, away &ro' hi', when
they hold by &aith what they do not yet see. )here&ore the saints desire to tra!el away &ro'
the body, that their souls 'ay be separated &ro' their bodies by death, so that, ha!in le&t
the body, they 'ay be present to the :ord.
It is there&ore clear that the souls o& the saints, separated &ro' the body, ha!e reached their
hea!enly dwellin. )here&ore the lory o& holy souls, which consists in the !ision o& #od,
is not de&erred to the day o& 9ude'ent when bodies are raised. )his is also clear &ro' what
the 1postle says to the Philippians 31:2"4: +I lon to be &reed &ro' this li&e and to be with
Christ.+ )his desire would be &rustrated i&, a&ter his body was dissol!ed, he was not with
Christ, who is in hea!en. )he :ord also clearly said to the penitent thie& on the cross 3:5
2":$"4: +)oday you will be with 'e in paradise,+ 'eanin by paradise the en9oy'ent o&
lory. %o it is not to be belie!ed that Christ de&ers the reward o& his &aith&ul, as &ar as the
lory o& their souls is concerned, until the resurrection o& the body. )he words o& the :ord
3Jn 1$:24, +In 'y Father@s house there are 'any places to li!e in,+ re&er to di&&erent derees
o& rewards i!en to the saints in hea!enly happiness, not outside the hea!enly ho'e but in
it.
Fro' this it also &ollows that there is a place &or puri&yin souls a&ter death. ;any passaes
o& %cripture clearly say that no one can enter hea!enly lory with any stain. %pea5in about
participation in 7i!ine -isdo', -isdo' ,:2( says: +>othin i'pure can &ind its way into
her.+ ?ut hea!enly happiness consists in the per&ect participation in -isdo', by which we
see #od &ace to &ace. )here&ore those who are brouht into this 'ust be co'pletely without
stain. )his is also supposed in Isaiah, "(:.: +It will be called the %acred -ayA the unclean
will not be allowed to use it,+ and in <e!elation 21:,: +>othin unclean 'ay co'e into it.+
%o'e people, at the hour o& death, happen to ha!e so'e stains o& sin which do not 'erit the
eternal da'nation o& hell, such as !enial sins, li5e idle words etc. )hose who die with such
stains cannot o straiht to hea!enly happiness, althouh they would i& they did not ha!e
these stains, as we ha!e seen. )here&ore, a&ter death they at least su&&er a delay in enterin
lory. )here is no reason why our ob9ectors should concede that souls a&ter death su&&er this
penalty rather than any other, especially since the lac5 o& the !ision o& #od and separation
&ro' hi' is a reater pain, e!en &or those in hell, than the punish'ent o& &ire which they
su&&er there. )here&ore the souls o& those who die with !enial sins undero a puri&yin &ire.
I& so'eone says that these !enial sins will wait to be puri&ied by the &ire that will burn up
the world be&ore the co'in o& the Jude, this cannot hold. It has been shown abo!e that
the souls o& the saints which ha!e no stain ain hea!enly happiness as soon as they die, and
at the sa'e ti'e souls with !enial sins cannot enter lory. In that case their entrance into
lory would be de&erred because o& !enial sins until the day o& 9ude'ent, which is 'ost
i'probable, since this would be too reat a penalty &or liht sins.
1nother reason &or puratory is that so'e people did not &inish 'a5in due penance &or the
F'ortalM sins they repented o& be&ore death, and it would not be&it #od@s 9ustice to let the'
o&&A otherwise those who die suddenly would be in a better position than those who spend a
lon ti'e in this li&e doin penance. )here&ore they su&&er so'ethin a&ter death. )his
44 44
cannot be in hell, where people are punished &or 'ortal sins, since the 'ortal sins o& these
people ha!e been &ori!en by their repentance. >or would it be &ittin, as a penalty, to
de&er the lory due to the' until the day o& 9ude'ent. )here&ore there should be so'e
te'poral puri&yin punish'ent a&ter this li&e be&ore the day o& 9ude'ent.
Church rites established by the 1postles aree with this. For the whole Church prays &or
the &aith&ul departed. It is clear that it does not pray &or those who are in hell, where there is
no rede'ption, nor &or those who ha!e reached hea!enly lory. It re'ains there&ore that
there are so'e te'poral puri&yin pains a&ter this li&e, &or whose re'ission the Church
prays. )hus e!en the 1postle says 31 Cor ":1"N1(4: +8ach person@s handiwor5 will be
shown &or what it is. )he 7ay which dawns in &ire will 'a5e it clear and the &ire itsel& will
test the 2uality o& each person@s wor5. )he one whose wor5 stands up to it will be i!en his
waesA the one whose wor5 is burnt down will su&&er the loss o& it, thouh he hi'sel& will
be sa!ed, but only as one &leein throuh &ire.+ )his cannot be understood o& the &ire o&
hell, because those who su&&er that &ire are not sa!ed. )here&ore it 'ust be understood o& a
puri&yin &ire.
It 'ay be said that this should be understood o& the &ire that will precede the co'in o& the
Jude, especially since the passae says, +)he 7ay will 'a5e it clear+, while the day o& the
:ord is understood as the day o& his last co'in &or the uni!ersal 9ude'ent o& the whole
world, as the 1postle says in 1 )hessalonians 3(:24: +)he 7ay o& the :ord is oin to co'e
li5e a thie& in the niht.+ In reply we 'ust point out that as the day o& 9ude'ent is called
the day o& the :ord, because it is the day o& his co'in &or the uni!ersal 9ude'ent o& the
whole world, so the day o& each person@s death can also be called the day o& the :ord,
because then Christ co'es to each person to reward or conde'n hi'.
-ith re&erence to rewardin the ood, Christ said to his disciples 3Jn 1$:"4: +1&ter I ha!e
one and prepared you a place, I shall return to ta5e you to 'ysel&.+ -ith re&erence to the
da'nation o& the e!il it is said in <e!elation 2:(: +<epent and beha!e as you did at &irst, or
else, i& you will not repent, I shall co'e to you and ta5e your la'pNstand &ro' its place.+
)here&ore the day o& the :ord on which the uni!ersal 9ude'ent ta5es place will be
re!ealed in the &ire which will precede the co'in o& the Jude, when the reprobate will be
pulled to 9ude'ent, and the 9ust who are le&t ali!e will be puri&ied, but the day o& the :ord
on which he will 9ude each person at his death will be re!ealed by a &ire that will puri&y
the ood and conde'n the wic5ed.
)here&ore it is clear that there is a puratory a&ter death.
Cha1te 0?2 That di9ine 1ede"tination doe" not i#1o"e nece""it, on h.#an act"
:ast o& all we co'e to the 2uestion whether, because o& di!ine ordination or predestination,
hu'an acts beco'e necessary. )his 2uestion re2uires caution so as to de&end the truth and
a!oid &alsity or error.
45 45
It is erroneous to say that hu'an acts and e!ents escape #od@s &oreN5nowlede and
ordination. It is no less erroneous to say that #od@s &oreN5nowlede and ordination i'poses
necessity on hu'an actsA otherwise &ree will would be re'o!ed, as well as the !alue o&
ta5in counsel, the use&ulness o& laws, the care to do what is riht and the 9ustice o&
rewards and punish'ents.
-e 'ust obser!e that #od 5nows thins di&&erently &ro' 'an. ;an is sub9ect to ti'e and
there&ore 5nows thins te'porally, seein so'e thins as present, recallin others as past,
and &oreNseein others as &uture. ?ut #od is abo!e the passae o& ti'e, and his e6istence is
eternal. %o his 5nowlede is not te'poral, but eternal. 8ternity is co'pared to ti'e as
so'ethin indi!isible to what is continuous. )hus in ti'e there is a di&&erence o& successi!e
parts accordin to be&ore and a&ter, but eternity has no be&ore and a&ter, because eternal
thins are &ree &ro' any chane.
)hus eternity is totally at once, 9ust as a point lac5s parts that are distinct in location. For a
point can be co'pared to a line in two ways: &irst as included in the line, whether at the
beinnin, 'iddle or end, secondly as e6istin outside a line. 1 point within a line cannot
be present to all the parts o& the line, but in di&&erent parts o& the line di&&erent points 'ust
be desinated. ?ut a point outside the line can !iew all parts o& the line e2ually, as in a
circle, whose central point is indi!isible and &aces all the parts o& the circu'&erence and all
o& the' are so'ehow present to it, althouh not to one another.
1n instant, which is a li'it o& ti'e, is co'parable to the point included in a line. It is not
present to all parts o& ti'e, but in di&&erent parts o& ti'e di&&erent instances are desinated.
8ternity is so'ethin li5e the point outside a line, li5e the centre o& a circle. %ince it is
si'ple and indi!isible, it co'prehends the whole passae o& ti'e and each part o& ti'e is
e2ually present to it, althouh one part o& ti'e &ollows another.
)hus #od, who loo5s at e!erythin &ro' the hih point o& eternity, !iews as present the
whole passae o& ti'e and e!erythin that is done in ti'e. )here&ore, when I see %ocrates
sittin, 'y 5nowlede is in&allible and certain, but no necessity is i'posed on %ocrates to
be seated. )hus #od, seein e!erythin that is past, &uture or present to us as present to
hi'sel&, 5nows all this in&allibly and certainly, yet without i'posin on continent thins
any necessity o& e6istin.
)his co'parison can be accepted, i& we co'pare the passae o& ti'e to tra!el o!er a road.
I& so'eone is on a road o!er which 'any people pass, he sees those who are 9ust ahead o&
hi', but cannot certainly 5now those who co'e a&ter hi'. ?ut i& so'eone stands in a hih
place where he can see the whole road, he sees at once all who are 'o!in on the road.
)hus 'an, who is in ti'e, cannot see the whole course o& ti'e at once, but only thin5s that
9ust in &ront o& hi', na'ely the present, and a &ew thins o& the past, but he cannot 5now
&uture thins &or certain. ?ut #od, &ro' the hih point o& his eternity sees with certitude
and as present all that is done throuh the whole course o& ti'e, without i'posin necessity
on continent thins.
4: 4:
Just as #od@s 5nowlede does not i'pose necessity on continent thins, neither does his
ordination, by which he pro!identially orders the uni!erse. For he orders thins the way he
acts on thinsA his ordination does not !iolate but brins to e&&ect by his power what he
planned in his -isdo'.
1s &or the action o& #od@s power, we should obser!e that he acts in e!erythin and 'o!es
each sinle thin to its actions accordin to the 'anner proper to each thin, so that so'e
thins, by di!ine 'otion, act &ro' necessity, as the 'otion o& hea!enly bodies Faccordin
to ancient cos'oloyM, while others continently, which so'eti'es &ail in their proper
action because o& their corruptibility. 1 tree, &or e6a'ple, so'eti'es is i'peded &ro'
producin &ruit and an ani'al &ro' eneratin o&&sprin. )hus 7i!ine -isdo' orders
thins so that they happen a&ter the 'anner o& their proper causes. In the case o& 'an, it is
natural &or hi' to act &reely, not &orced, because rational powers can turn in opposite
directions. )hus #od orders hu'an actions in a way that these actions are not sub9ect to
necessity, but co'e &ro' &ree will.
)hese, then are what I can write at present about the 2uestions you sent to 'e. )hey are
treated in reater detail elsewhere Fin the Summa contra gentilesM.
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