论道成肉身

与 On the Incarnation of the Word 对照
圣亚他那修

论道成肉身

1. 引言——本篇主题：道的降卑和成肉身。以创造论为前提，并强调万物是借着道受造。父既借着道第一次创造世界，也借着道拯救世界。

  1. 在前面，我们已经从众多议题中挑选了几个要点，足以说明外邦人敬拜偶像的谬误，以及偶像崇拜最初是怎样被发明的——也就是人因邪恶而给自己设立偶像敬拜；同时，我们也借着神的恩典简略提到圣父之道的神性，以及祂普遍的护理和能力；良善的父藉着祂安排万有，万有因祂而运动，并在祂里得生。现在吧，配得此名的马加利（Macarius），真正爱基督的人，让我们继续我们信仰的告白，进一步阐明道成为人并在我们中间显现的事——犹太人毁谤，希腊人讥笑，而我们敬拜——好叫你因为道看似卑微的处境，对祂的敬虔更加增长。
  2. 因为祂在不信的人当中被戏笑得越厉害，就越显明祂自己的神性：祂不仅亲自证明人以为不可能的事原来可能，而且把人讥讽为不合体统的事，用自己的良善装饰得合宜；人自以为有智慧，把祂当作仅仅是人，祂却用自己的能力显明祂是神；祂借着自己看似的降卑——十字架——制服偶像的狂妄，并暗暗赢取那些嘲笑和不信的人，使他们认识祂的神性和权能。
  3. 但要讨论这一题目，我们必须回顾先前所说的，好让你既不会忽略如此崇高伟大的圣父之道为何要以肉身显现，也不会误以为救主披戴身体是祂本性所致；你当知道，祂本性上是无形的，道从起初就存在，却因着祂父的慈爱与良善，为了我们的救恩，在人类的身体里向我们显现。
  4. 因此，我们开始论述时，应当先谈宇宙的创造以及那位工匠——神——好让人明白，受造界的更新正是那位起初创造它的同一道所完成的；父藉着谁造了万物，也藉着谁成就了它的救赎，这并不矛盾。

2. 对创造的错误观点已被驳斥：（1）伊壁鸠鲁派——偶然生成，但形体与部分的多样性表明有一位创造的智慧；（2）柏拉图派——先存物质，但这把神限制在人类的框架里，使祂成为工匠而非从无创造者；（3）诺斯低派——外来的造物主，被圣经所否定。

  1. 关于宇宙的形成和万物的创造，人们提出了各种看法，各自随己意立论。有些人，例如伊壁鸠鲁学派，说一切都是自生自成、全凭偶然；他们轻视自己，当着显而易见的事实和经验否认普遍的护理。
  2. 如果像他们所说，万物的起始完全靠自己、毫无目的，那么一切都会同质而无区别：按照身体同一性的逻辑，万物都必成太阳或月亮；在人身上，整体也必全是手、眼或脚。然而事实并非如此。我们看见太阳、月亮与地球各不相同；同样，在人体里也有脚、手、头之分。这种区分与安排说明万物不是自发出现，而是先有一个原因；由此原因，我们可以认识到神是那位创造并安排万有的主。
  3. 另一些人，包括希腊人极力推崇的柏拉图，则主张神是用先已存在、无始的物质来造世界；他们认为，如果没有材料，神就无法造物，好像木匠若无木料就无法工作一样。
  4. 如此说法却不知是在把软弱归给神。若祂不是物质的源头，而只能用先存的材料造物，祂就表现得无力，因为没有材料便无所作为；正如木匠若没有木头就无法制物一样。ex hypothesi，如果没有材料，神就不能造任何东西。如此一来，若祂的造作能力依赖于其他——也就是材料——按他们的理论，神就只是工匠，而非从无创造者；只有当祂连材料本身也是创造者时，才真正配称为造物主。
  5. 然而那些异端却想像有另一位万物的工匠，与我们主耶稣基督的父不同，他们甚至对自己的用词也一片盲目。
  6. 主曾对犹太人说：「那起初造人的，是造男造女，并且说：『因此，人要离开父母，与妻子连合，二人成为一体。』既然如此，两个人不再是两个人，乃是一体了。所以神配合的，人不可分开。」（太19:4-6）主既提到造物主，又说「神配合的，人不可分开」，这些人怎能声称创造与父无关？若如约翰毫无例外地宣告：「万物是藉着他造的；凡被造的，没有一样不是藉着他造的。」约1:3 那么，那位工匠怎么可能与基督的父有别呢？

3. 正统教义：神以慷�ñ的赐有，从无中创造万物。人被造高于其余受造物，却无法凭自己恒久不变。因此，神额外赐给人一种超自然的恩典——照祂的形象被造；若人在恩典中持守，就应许他享受福乐。

  1. 他们的推测都是虚妄的；而敬虔的教导和合乎基督的信仰则把他们的愚言定为不敬。我们知道万物并非自发产生，因为神的预谋并未缺席；也不是凭借先有材料，因为神并不软弱；而是神藉着自己的道，使本来不存在的宇宙从无到有。首先，神借摩西说：「起初神创造天地。」创1:1 其次，在最有教益的《牧人书》中又说：「第一要相信神是独一的，祂创造并塑造万物，使其从无到有。」
  2. 保罗也论到此事，说：「我们因着信，就知道诸世界是借神的话造成的；这样，所看见的，并不是从显然之物造出来的。」来11:3
  3. 因为神是良善，更确切地说，祂本身就是良善的源头；良善的神绝不会吝惜任何事物。所以，祂不吝给予存在于任何人，乃是借着自己的道——我们的主耶稣基督——从无到有创造了万物。在这些受造物之中，祂特别怜悯地上的人类；见他们因受造本身的局限无法自守，便额外赐恩。祂不仅像造一切无理性受造物那样简单地创造人，而是照着祂自己的形象造人，将祂的道的一部分能力分赐给他们，使他们好像拥有道的倒影，成为有理性的受造物，可以永远住在乐园中，享受圣徒真正的生命与福乐。
  4. 然而神又知道人的意志可以偏向两边，就预先用律法和所安置的地点保守他们所领受的恩典。祂把人放在自己的园子里，并赐下一条律法：若他们守住恩典、保持良善，就可以毫无忧愁、痛苦或挂虑地继续在乐园里生活，并得着天上不朽坏的应许；但若他们违背、转回而行恶，就会知道自己招来那原本属于其本性的败坏与死亡——不再住在乐园，而是被赶出去，从那时起长久地停留在死亡与败坏之中。
  5. 圣经也以神的口吻警戒说：「园中各样树上的果子，你可以随意吃；只是分别善恶树上的果子，你不可吃，因为你吃的日子必定死。」（创2:16-17）这里的「必定死」难道不正是指不仅要经历死亡，还要永远停留在死亡的败坏里吗？

4. 我们的受造与神的成肉身紧密相连：正如人藉着道从无到有，又领受了神生命的恩典；同样，因为一次过犯失去了那生命，他们又落入败坏，无法计数的罪恶和苦难充满世界。

  1. 你也许会奇怪：既然我们打算谈论道的成肉身，为何现在却论到人类的起源？然而，这正是本篇论述不可缺少的一部分。
  2. 因为当我们讲到救主在我们当中显现时，也必须提到人的起源，好让你知道，祂降世完全是因为我们；正是我们的悖逆激发了道的慈爱，使主急切前来救助，并在人间显现。
  3. 祂之所以成肉身，目标就是我们；为拯救我们，祂慷慨地显现，甚至取了人的身体而出生。
  4. 神造了人，也愿意人存于不朽；但人轻视、拒绝默想神，自己策划邪恶（正如前篇已经论述），于是招来了原先所警告的死亡刑罚；从此，他们不再保持受造之初的状态，而随着自己的计谋败坏下去，死亡像君王一样辖制他们。罗5:14。 因违命的过犯使他们回到本来的状态，正如他们原是从无而有，也照理会在岁月中败坏归于无。
  5. 因为若是他们从本来不存在的状态，被道的临在和慈爱呼召进入存在，那么，当他们失去对神的认识而回到虚无（因为邪恶算不得存在，唯有良善才是真正的存在）时，他们既然从那位自有永有的神领受存在，就必永远失去存在——也就是说，他们会瓦解，长久停留在死亡和败坏中。
  6. 人在本性上必死，因为他是从无受造；但因为他与那位「是」者相似（只要他保持这种相似，不忘记神），便能抑制自然的败坏而保持不朽。正如《智慧篇》所说：「遵守他的律法就是不朽的保证。」智6:18。 如果不朽，他就能像神一样活着；我想，这正是圣经所指的：「『我曾说：你们是神，都是至高者的儿子；然而你们要死，与世人一样；要仆倒，像王子中的一位。』」

5. 神不仅从无中造了我们，更藉着道的恩典白白赐下与神相符的生命。但人拒绝永恒之事，在魔鬼的引诱下转向败坏之物，就成了自己在死亡中败坏的罪魁——正如我先前所说，他们本性会朽坏，却原本有望因分受道的恩典而逃脱这天然的结局，如果他们肯保持良善的话。

  1. 因为有道与他们同住，他们天然的败坏也无法靠近他们，正如《智慧篇》又说：「神造人原为不朽，使他成为自己永恒的形象；但因魔鬼的嫉妒，死亡进入世界。」然而这一切发生以后，人开始死亡，败坏从此更加肆虐全人类；由于违命的缘故，他们还背负了神威吓的重担，使败坏的权势远超它自然所能掌控的范围。
  2. 人在行恶的事上并没有止步，而是渐渐深入，越过一切分寸：起初他们发明邪恶，自招死亡与败坏；后来又偏行歧途，超越一切无法无天，不满足于一种罪，而是不断策划新的罪行，变得对犯罪永不餍足。
  3. 到处是奸淫与偷窃，遍地充满杀戮与掠夺；至于败坏与不义，他们全不顾律法，个人与群体都在行各样恶事。城与城相争，国与国相攻，天下因内战与征战而撕裂，每个人都在无法无天的行为上互相较量。
  4. 连违背自然的罪也不在他们之外，正如基督的使徒所见证的：「他们的妇女把顺性的用处变为逆性的用处；男人也是如此，弃了女人顺性的用处，欲火攻心，彼此贪恋，男和男行可耻的事，就在自己身上受这妄为当得的报应。」罗1:26-27。

6. 于是人类在败坏中消耗，神的形象被抹去，祂的工作遭到毁坏。若要挽回，就只有两种可能：要么神收回因祂话语而临到人的定案，让人免于灭亡；要么那与道分享过生命的人类回归灭亡，如此一来神的计划就落空。那么，神的良善能容许这种事吗？如果可以，那人当初又为何被造？那就不是良善，而是软弱了。

  1. 因此，死亡胜了人，败坏辖制他们，人类正在灭亡；那按神形象被造的理性人正在消失，神手中的工作正走向解体。
  2. 正如我之前所说，死亡从那时起就依法创2:15。 捆住我们，这律法是因违命由神所立，无人能够逃避，其结果实在可怕而不合体统。
  3. 首先，若神说过人若违命必死，而人却不死，那就显得神说话不算数，这是极其荒谬的。因为若神说「你们必定死」，人若不死，神就显得不真实。
  4. 其次，那些受造为理性、又分受道的人若毁灭、复归虚无，也是不合体统的。
  5. 更不配得神的良善，让祂所造的因为魔鬼的欺骗而白白败坏。
  6. 特别是，若因为人自己的疏忽，或因邪灵的欺骗，神在人间的杰作就这样被废弃，这是极不相宜的。
  7. 那么，当理性受造物正在消亡，神的工作走向毁坏时，良善的神该怎么办？让败坏占优势，让死亡拘禁他们吗？那么，当初创造他们的益处何在？若这样，不如从未创造。
  8. 因为疏于照管只显出软弱而非良善——若祂让自己造好的工作任凭毁坏，这比根本不造人更像软弱。
  9. 若祂根本不造，就无人指责祂软弱；但既然已从无创造了人，却让这工作败坏，而且败坏就在造物主眼前发生，这就最为荒谬。
  10. 因而，把人任凭败坏的洪流是不可能的，因为这既不合宜，也不配得神的良善。

7. 另一方面，神的本性又必须保持一致，不能为了我们的益处就牺牲祂的公义。那么，是否只要求人悔改呢？可是悔改不能废除律法的执行，更无法医治已经堕落的本性。我们陷入败坏，需要被恢复到神形象中的恩典；只有那位创造我们的，才能使我们更新。惟有祂能：（1）重新创造万有；（2）为众人受苦；（3）在父面前代表众人。

  1. 因此，再次把可朽变为不朽，并完全维护父神对众人的公义权利，唯有道来完成最合宜。因为祂是父的道，高过一切，惟有祂按本性既能重新创造万有，又配为众人受苦，并为众人向父作中保。

8. 于是，道临到这地——祂原本一直同在其间——看见一切罪恶；祂取了我们的本性，从一位纯洁的童贞女的腹中为自己预备身体，并以此身体显明自己，战胜死亡，带来生命。

  1. 因此，那位无形、不朽、无质的神的道来到我们的境界；其实祂从来「离我们各人不远」徒17:27。 受造界没有一处缺少祂的同在；祂充满万有，却仍与父同在。但祂屈尊降卑，向我们显出慈爱，前来探访我们。
  2. 祂看见理性受造物正走向灭亡，死亡因败坏而作王；又看见违命所带来的威胁，使败坏对我们掌握得更加牢靠；若律法未得满足就作废，那是极其荒谬的。祂还看见作为自己手工的受造物正在消逝，又看见人类的邪恶日益加增，达到无法忍受的地步；最后，看见众人都被死亡定罪。于是祂怜悯我们的族类，顾惜我们的软弱，俯就我们的败坏；祂不能忍受死亡掌权——免得受造物灭亡、父在人身上的工作落空——便为自己取了一个与我们无异的身体。
  3. 祂并不是仅仅想有个身体，或只是想显现一下。若祂只想显现，以祂神性的能力完全可以用更高的方式显明自己。但祂取了我们这种身体，而且是从一位纯洁无瑕、未识男人的童贞女而来；那身体在真实意义上远离人与人交合的玷污、完全洁净。因为祂自己是万能的，又是一切的创造者，便在童贞女腹中为自己预备了这身体，视之为圣殿，作为自己的器皿；祂在其中显现，并住在其中。
  4. 祂既从我们的身体取了一个同质的身体，因所有人都在死亡败坏的刑罚之下，便把这身体交付死亡，代替众人献给父。祂这样做，全出于慈爱：第一，使众人在祂里面都看作已经死了，好让那使人灭亡的律法失去效力——其权势已在主的身体上完全耗尽，再不能对与祂同类的人施加束缚；第二，当人转向败坏时，祂把他们再转回不朽，使他们借着与祂身体的联合和复活的恩典从死亡中得生，好像火烧草秸一样把死亡从他们中间驱散。

9. 道知道唯有死亡才能拦阻这场灾疫，就取了一个必死的身体；这身体与祂联合，就能为众人奏效，并借着分享祂的不朽来止住全人类的败坏。祂超越万有，以自己的肉身为我们的灵魂作祭；又因与我们同质，把不朽披戴在我们身上。文中用一个比喻来说明此事。

  1. 因为道看见，除非以死亡为条件，否则无法解除人类的败坏；然而道本身不可能受死——祂是不朽的，是父的儿子。为此，祂为自己取了一个能死的身体，好让这身体因与那超越万有的道结合，就配替众人死；又因道住在其中，这身体仍保持不朽；从此，借着复活的恩典，败坏就从众人身上被制止。祂把自己取来的那身体献与死亡，作为无瑕的祭品，一举用等价的奉献除去了众弟兄身上的死亡。
  2. 因为道为万有之上，祂把自己的圣殿——那肉身的器皿——献上，替众人的生命偿付债务，以祂的死满足了公义。这样，神的独生、不朽之子，因与众人具有同样的本性，就凭复活的应许，把不朽披戴给众人。从此，死亡败坏不再能抓住人，因为道藉着祂那唯一的身体住在人中间。
  3. 正像一位大君王进入一座大城，并住在其中一所房屋，就使那城蒙大荣；从此，没有敌人或盗贼敢再来侵扰，反而因王居在那区区一屋，整座城都得到周全的保护。同样，万王之王也如此行。
  4. 既然祂来到我们的境界，在同类之中取了一个身体居住，从此，仇敌对人类的一切阴谋被拦阻，死亡的败坏——曾经占优势——被废除。若不是万有的主、救主——神的儿子——降临，亲自担当死亡的结局，人类早已毁灭。

10. 通过同样的比喻，说明救赎工作的合理性：基督如何涂抹我们的败坏，并用祂自己的教导赐下解药。接着列举经文，证明道的成肉身以及祂所成就的祭。

  1. 这宏大的作为最能显出神的良善。就像一位君王建造了一座城；若城因居民疏忽而遭匪徒侵扰，君王绝不会坐视不理，而是以自己的名义惩治敌人、夺回城池，不顾居民的疏忽，而顾念自己君王的尊严；同样，神——全善之父的道——看见自己所造的人类正走向败坏，绝没有弃之不顾，而是用自己的身体献祭消除了临到他们的死亡，并用自己的教训纠正他们的疏忽，凭着祂的大能恢复了人本该拥有的一切。
  2. 若有人阅读救主亲自感动的作者的作品，就能更确定这事。他们说：「原来基督的爱激励我们；因我们想，一人既替众人死，众人就都死了，并且他替众人死，是叫那些活着的人不再为自己活，乃为替他们死而复活的主活。」林后5:14-15。 又说：「惟独见那成为比天使小一点的耶稣，因着受死的苦，就得了尊贵、荣耀为冠冕，叫他因着神的恩，为人人尝了死味。」来2:9。
  3. 接着经文指出，为何非得神的道亲自成肉身不可：「原来那为万物所属、为万物所本的，要领许多的儿子进荣耀里去，使救他们的元帅因受苦难得以完全，本是合宜的。」来2:10。 也就是说，把人从已然开始的败坏中带回来的，惟有起初创造他们的神的道。
  4. 又论到道自己取肉身，为了向与祂同样有血肉之体的人献上祭，圣经说：「儿女既同有血肉之体，他也照样亲自成了血肉之体，特要藉着死败坏那掌死权的，就是魔鬼；并要释放那些一生因怕死而为奴仆的人。」来2:14-15。
  5. 藉着祂身体所献的祭，祂废除了那攻击我们的律法，又以复活的盼望为我们开辟了新生命的起点。因为死亡是借着人临到人类，反过来，神的道成为人，就带来了死亡的毁灭和生命的复活；正如经上所说：「死既是因一人而来，死人复活也是因一人而来。 在亚当里众人都死了；照样，在基督里众人也都要复活。」林前15:21-22。 现在我们死，不再是被定罪的死；我们像将要从死里复活的人一样，等待众人的大复活，「到了日期，那可称颂、独有权能的万王之王、万主之主，必会显明。」提前6:15。
  6. 这就是救主成为人的第一大原因；接下来还可以从其他原因看出，祂恩慈地来到我们中间是何等合宜。

11. 成肉身的第二个原因：神知道人凭本性不足以认识祂，就为了让人从存在中得益处，赐下对祂的认识。祂按着道的形象造人，好使他们借着这形象认识道，并藉着道认识父。可是人不珍惜这一点，堕入拜偶像——把目光从看不见的神转向魔法和占星——即便神多次多方向他们显明自己，他们仍这样行。

  1. 那掌管万有的神，当祂藉自己的道创造人类时，看见他们本性的软弱：人靠自己不能认识造物主，也无法对神产生任何观念；因为神是未受造的，而受造物是从无而有的；神是无形的，而人以较低等的方式在肉身里受造；在各方面，受造物都无法领会或认识造物主。良善的神怜悯人类，没有让他们缺少对祂的认识，免得他们活着毫无益处。
  2. 受造物若不认识造物主，有何益处？若不认识父的道（也是「理性」），他们又怎能称为理性？如果他们只知道地上的事，与畜类就无区别。若神不愿被他们认识，又何必创造他们呢？
  3. 为免出现这种情况，良善的神让他们有分于祂自己的形象——我们的主耶稣基督——按着祂的形象和样式造人；好叫他们藉着这恩典看见形象，也就是父的道，通过祂得以认识父；认识造物主，便能活在幸福而真实的福乐中。
  4. 但人又一次出于悖逆，轻看这赐给他们的恩典，完全弃绝神，把自己的心灵弄得如此昏暗，不但忘记对神的观念，还不断发明各种偶像。他们「将神的真实变为虚谎，去敬拜事奉受造之物，不敬奉造物的主」罗1:25。；最糟的是，他们把对神的敬拜转给木头、石头、各种物质，甚至转给人，如前篇所说，还做得更离谱。
  5. 他们的不敬竟到这种程度：敬拜鬼魔，把鬼魔宣称为神，好满足自己的私欲。他们献上牲畜，甚至献人当祭；这样，他们在邪灵的狂迷激发下，把自己捆得更紧。
  6. 因此，各种巫术流行，四处有神谕迷惑人；所有人都把出生与命运归因于星宿和天体，对可见之外丝毫不思。
  7. 一句话，到处充满不敬和无法无天；唯独神和祂的道无人认识——虽然祂并没有把自己隐藏，也没有只用单一方式显明自己，而是多种形式、多条途径向人展开。

12. 虽然人是凭恩典受造，神又预见他们的健忘，便以创造之工来提醒他们自己；此外，祂还设立律法和先知，其事奉意在全世界。然而人只顾自己的私欲。

  1. 神的形象之恩本足以让人认识道，并藉此认识父；然而神知道人的软弱，就为他们的疏忽作了预备：若他们不肯凭自己认识神，也可以借受造之物的奇工避免对造物主的无知。
  2. 但因人的疏忽一步步堕落到更低之处，神再次为他们的软弱预备方法：赐下律法和先知——与他们同类的人——好叫他们即便不肯仰望天上认识创造主，也能从身边的人得着教导。毕竟，人更容易从人那里直接学习高深的事。
  3. 他们本可以举目观天，察看受造界的和谐，以认识那位治理万有的父之道；祂借普遍护理使父为众人所知，并为此推动万有，好叫人人借祂认识神。
  4. 若这对他们来说太难，他们至少可以接触圣者，从他们那里认识万物的创造主——基督的父——并明白拜偶像就是不敬，充满各种不义。
  5. 或者，他们也可以借着认识律法，止息无法无天，过敬虔的生活。因为律法并不只是给犹太人，先知也不仅为他们而来；先知虽然被差到犹太人又被犹太人逼迫，却成为全世界认识神和引导灵魂的圣洁学堂。
  6. 然而，面对神如此大的良善和慈爱，人却让眼前的享乐和鬼魔的幻象与欺骗胜过自己，他们不肯抬头仰望真理，反而把罪恶加在自己身上，以致不再像理性之人，而因行径显得毫无理性。

13. 在这样的光景下，神还能保持沉默吗？祂岂能任由虚假的神夺去本应归给祂的敬拜？如果一位君王的子民叛变，在派出书信和使者之后，尚且会亲自前往，更何况神要在我们里面恢复祂形象的恩典！既然只是「副本」的人无法做到这一点，道自己就必须来：（1）重新创造；（2）在肉身里毁灭死亡。

  1. 因而，当人类变得粗暴无理，魔鬼的欺骗遮蔽各处，把认识真神的光隐藏起来时，神该怎么办？难道要在这等大事上保持沉默，任凭人被邪灵引诱而不认识祂吗？
  2. 人既然原本照着神的形象受造，如今却过着畜类般的生活，那又有什么意义？这样还不如一开始就只造成人像走兽算了。
  3. 若人现在连接受神的观念都不配，当初赐给他认识神的能力又有什么必要？
  4. 况且，若人不敬拜造物主，却把别的东西当作创造者，对神有什么益处、能带来什么荣耀？这岂不是显得神是为他者而非为自己造人？
  5. 再说，世上的君王尚且不会让他所殖民的土地归给别人，让百姓去事奉外人；他会写信警告，多次差遣朋友，必要时亲自前往，只为阻止他们投向他人，以免自己的劳苦白费。
  6. 那么，神岂不更怜悯自己的受造物，不让他们偏离祂去事奉虚无之物？尤其因为这种偏离正是他们灭亡的原因；他们曾有分于神的形象，却不该就此沦亡。
  7. 那么，神该怎么办？除了更新那按祂形象所造的，使人再次能够认识祂，还有什么办法？可这只有凭着神自己的形象——我们的主耶稣基督——亲自临到才可能实现。人办不到，因为人只不过是「按形象」受造；天使也不行，因为他们也不是那形象。
  8. 然而，若不先除去死亡和败坏，这更新也无法完成。
  9. 因此，祂按着最恰当的方式取了一个必死的身体，好让死亡在这身体里彻底被废除，按祂形象造的人得以再次更新。除了父的形象本身，再没有谁能满足这样的需要。

14. 一幅画像若被污迹抹去，必须用原本来重新描绘；照样，父的儿子降世，为要寻找、拯救并更新人类。除此之外别无他路。人自己瞎眼，无法医治自己；受造界的见证未能保守他，也无法带他回转。唯有道能做到，而只有祂作为人显现才能成就这事。

  1. 正如画板上的画像因外来的污迹被抹去时，原型的主人必须再来，在同一块木板上重画；为了那画像，连木板也不会被丢弃，而是重新描上轮廓；
  2. 同样，至圣的父之子，作为父的形象，来到我们的世界，为更新那按祂形象受造的人，并藉赦罪寻找那失丧的，正如祂在福音里亲自说：「人子来，为要寻找拯救失丧的人。」路19:10。又对犹太人说：「人若不重生，就不能见神的国。」约3:3。祂并不是指再从妇人而生，而是说人的灵魂要被重新按神的形象创造。
  3. 然而，既然偶像崇拜和不敬弥漫世界，认识神的知识被隐藏，谁来教导世界认识父呢？是人吗？人既无力跑遍天下，也难以叫人信服，更无法靠自己抵挡邪灵的欺骗。
  4. 当众人因魔鬼的迷惑和偶像的虚妄而心灵混乱时，人连看不见别人的灵魂，更别说能改变它；他如何能转变自己看不见的东西？
  5. 或有人说，受造界已经足够启示神；但若真足够，这些严重的邪恶就不会发生，因为受造界早已存在，而人照样误入歧途。
  6. 因此，除了神的道——那位洞悉人灵与心思，又驱动受造界，并藉万物显明父的——之外，还能有谁？祂一直用自己的护理教导人认识父，也唯有祂能更新这教导。
  7. 祂如何行呢？有人或许说，祂可以再次藉受造之工显明父；但这已不再可靠，人以前就未能看见，如今更把目光向下，不再仰望。
  8. 所以，为了真正益处人类，祂住在世上，取了与众人相同的身体；借着这身体所行的工作，让那些不肯从祂对万有的治理认识祂的人，也能从祂具体所行的事认识住在身体里的神的道，并借着祂认识父。

15. 因此，道顾及人只沉迷于肉身与可见之物，竟亲自取了肉身。无论人倾向敬拜自然、人、鬼魔还是死者，祂都向他们显明自己是一切的主宰。

  1. 正如关怀学生的良师若发现有人难以领会深奥课程，就放下身段，用更简单的方法教导；道也如此。保罗说：「世人凭自己的智慧既不认识神，神就乐意用人所当作愚拙的道理拯救那些信的人。」林前1:21。
  2. 人弃绝对神的默想，低头在可见之物里寻找所谓的神，甚至把必死的人和鬼魔当成神；因此，那位慈爱、普世的救主——神的道——取了人的身体，在人中行走，用人的感官能触及的方式与人相遇，为要让那些以为神有形体的人，从祂借身体所成就的事认识真理，并藉着祂认识父。
  3. 人无论把注意力放在哪一样，他们都从各方面被迎面引向真理。
  4. 若他们敬畏受造界，就发现受造界承认基督为主；若他们心怀敬慕，把人当神，只要比较一下救主的工作，就知道在人中唯有救主显为神的儿子，没有任何人能行祂所行的事。
  5. 若他们偏向鬼魔，只要看见鬼魔被道赶出，就知道惟有神的道是神，鬼魔根本不是。
  6. 若他们甚至堕落到敬拜死人、把诗人笔下的英雄当神，只要看见救主的复活，就承认这些都是假神，惟有主是真的——父的道，连死亡都在祂掌管之下。
  7. 为此，祂降生为人、显现、受死、复活，用自己的作为黯淡并盖过先前一切人物的作为，好无论人偏向哪一方，祂都能从那里把他们带回，指引他们认识祂真正的父；正如祂自己说：「我来要寻找拯救失丧的人。」

16. 祂来，先把只顾感官的人吸引到祂这位「人」身上，再引导他们认识祂是神。

  1. 人的心思最终落在感官之物上，神的道便以身体的外貌遮掩自己，好作为人把人吸引到祂这里，使他们注目于祂；当人看见祂是人时，祂又借所行的工作说服他们：祂不只是人，也是神，是那位真神的道和智慧。
  2. 保罗正是要说明这一点，他说：「使你们的爱心有根有基，能和众圣徒一同明白基督的爱是何等长阔高深，并知道这爱是过于人所能测度的，便叫神一切所充满的充满了你们。」弗3:18-19。
  3. 因为道将自己显明在各处：在上面——藉着受造界；在下面——成为人；在深处——进入阴间；在广处——遍及世界；如此，万物都被神的知识充满。赛11:9。
  4. 也因此，祂来了以后并没有立刻献身受死而复活；否则祂就会立刻再度隐藏。但祂先住在肉身里，显出各样工作和神迹，使人不再只把祂当作人，而认识祂是神的道。
  5. 救主成为人，为要成就两件爱的工作：第一，除去我们的死亡，使我们得更新；第二，本是看不见不可见的，藉祂所行的事显明并让人认识祂是父的道，是宇宙的主和王。

17. 道成肉身并未限制祂的无所不在，也未减少祂的纯洁。（以太阳为比喻。）

  1. 祂并不是像人想的那样被身体限制；祂虽在身体里，却不离开别处；祂在推动身体时，宇宙并未失去祂的作为和护理。奇妙的是，祂本是道，绝不被任何东西所盛，反而是一切都在祂里面。祂充满受造界，却在本体上与万物有别；祂凭能力临在万有，安排万事，在各处显明自己的护理，赐生命给一切，被整个宇宙所包含却不被宇宙限制，只在父里面完全地、自始至终地存在。
  2. 因此，即使祂住在一个人身上，赐那身体生命，祂依然活化宇宙，参与自然万象，又在万有之外；人从祂身体看见祂的作为，也可以从宇宙的运行认出祂。
  3. 人的灵魂能靠思想观看身体之外的事，却无法因此移动或改变远处之物；一个人坐在屋里推想天体，并不会因此驱动太阳或让天宇旋转，只能看见它们运行，却无法影响它们。
  4. 神的道在祂的人性里却不是这样；祂不受身体束缚，反而驾驭身体：祂不仅在身体里，也在万有中；祂在宇宙之外，却只住在父里面。
  5. 奇妙的是，祂一面以人行走，一面以道赐万有生命，又作为子与父同在。所以连童贞女怀祂、生产祂时，祂也毫无改变；祂进入身体不仅没有遮蔽荣耀，反而使身体成圣。
  6. 祂在宇宙中也未与宇宙同质，相反，一切都因祂得生得存。
  7. 太阳是祂所造，我们看见它在天空运行，却不会因接触地上的物体而受玷污，也不会被黑暗熄灭，反而照亮并洁净万物；更何况万有的创造主和太阳的主人——全然圣洁的神的道——在身体里显现，也绝不会被玷污。祂是不朽的，反而使本来必死的身体活过来；正如经上说：「他并没有犯罪，口里也没有诡诈。」彼前2:22。

18. 道和神的大能在祂肉身中的作为显明：祂赶逐鬼魔、行神迹，并由童贞女所生。

  1. 因此，当受感的作者记载祂吃饭、降生时，要明白那只是就身体说：身体按其本性需要出生和饮食；而与身体联合的神——道——在安排万有的同时，也借着身体所行的工作显明自己不是人，而是神的道。那些关于出生、饮食、受苦的记述之所以归给祂，是因为那真正吃、真正生、真正受苦的身体只属于主自己；祂成了人，就必须在人的层面上说这些事，好显明祂确实有身体，而非幻影。
  2. 同样，人因这些事知道祂真的在肉身中；又因祂在身体里所行的工，认出祂是神的儿子。因此祂向不信的犹太人喊道：「我若不行我父的事，你们就不必信我；若行了，你们纵然不信我，也当因这些事信我，好叫你们知道明白父在我里面，我也在父里面。」约10:37-38。
  3. 正如祂虽然看不见，却可凭受造之工被认识；同样，祂虽成为人隐藏在身体里，也可凭所行的工作看出能行这些事的不是人，而是神的能力和道。
  4. 祂斥责邪灵，邪灵就逃跑；这不是人的作为，而是神的作为。谁见祂医治人类患的各种病症，还会以为祂仅仅是人，不是神呢？祂洁净麻风，使瘸子行走，开聋者的耳，使瞎子复明，总之祂除去一切病痛；连普通人也能从这些看出祂的神性。谁见祂把生来缺失的补还给人，给生来瞎眼的人开眼，还会不明白人的本性受祂支配，祂是创造者和塑造者？
  5. 因此，祂一开始降世就从童贞女为自己造了身体，这本身就是祂神性的明证：能这样成形的，也必是万有的创造者和主宰。谁见一个身体单单出于童贞女而无男参与，会不推知那显现在其中的，正是其他身体的创造主与统治者？
  6. 又或者，谁见祂把水的本质变为酒，还会不认识那行这事的是一切水之本质的主？为了证明这一点，祂也在海面行走，如在旱地上行，显明祂对万有的主权；又用少量食物喂饱五千人，并且有余，显明那位在无有之处赐丰盛、以护理掌管万有的，正是祂。

19. 人对自然界无动于衷，因此必须借那神性的圣洁人性来认识神；万有在祂身上承认祂的神性，尤其在祂的死亡中更是如此。

  1. 救主这样行，正是合宜的：因为人既未能从受造界看出祂的护理，也未能从创造认识祂的神性，那就至少可藉着祂身体的作为重获光明，并透过祂得到关于父一切知识的概念；正如我先前说的，由个别事例推知祂对全体的护理。
  2. 谁见祂对邪灵的大能，或听见那些邪灵承认祂是他们的主，还会怀疑祂是否神的儿子、智慧和能力呢？
  3. 祂甚至让整个受造界发声：奇妙的是，正当祂借十字架——祂战胜死亡的旌旗——受死之时，受造界都承认那位显现并在肉身受苦的，不仅仅是人，而是神的儿子、万人的救主。太阳掩面，大地震动，山岳裂开，众人战栗。这一切都说明：基督在十字架上乃是神，万有都是祂的奴仆，因敬畏祂的同在而作见证。因此，神之道藉自己的工作向人显明。接下来我们必须叙述祂肉身生命的结束、祂的死亡性质——这恰是我们信仰的核心，也是众人所共知——好使你从此也同样认出：基督是神，是神的儿子。

20. 既无一位能赐不朽，除非那位创造者；也无一位能恢复神的形象，除非祂自己的形象；无人能赐生命，除非那位生命；无人能教导，除非那位道。而祂为了偿还我们死亡的债，必须为我们死，并且复活，成为出死的初熟果子。所以祂的身体必须能够死亡，却绝不能朽坏。

  1. 于是，在我们能理解的范围里，已经部分说明了祂显现于肉身的原因：除了起初从无造万物的救主自己，再无人能把可朽变为不朽；除了父的形象，再无人能重新塑造人里面神的形象；除了那位生命——我们主耶稣基督——再无人能使必死者成不死；除了那位管理万有、独一父所生的真道，再无人能教导人认识父、毁除拜偶像。
  2. 但众人所欠的债也必须偿还：如我已说过，人人都当死，这正是祂来临的特别原因。因此，在祂的神性已得证明之后，祂又为众人献上祭，把自己的圣殿交付死亡，好先使人脱离旧罪，再显明祂比死亡更有能力，藉祂不朽的身体作为众人复活的初熟果子。
  3. 若我们多次重复同样的话题，请勿惊讶。我们讲述的是神的旨意，所以以不同方式阐释同一要义，免得遗漏要点，显得论述不足；与其被指重复，倒不如把该说的全说出来。
  4. 祂的身体既与众人同质（是真正的人体，虽然奇迹般仅由童贞女所生），自然也要死亡；但因道与之联合，它就不再照自己的本性朽坏，而因道住在其中，被置于败坏之外。
  5. 因此，两大奇事同时发生：众人的死在主的身体里得以成就，而死亡与败坏因道的联合被彻底废除。因为必须有死亡，并且必须有人为众人受死，好偿还众人所欠的债。
  6. 所以，如我先前所说，道自己不能死，因为祂是不朽的；祂便取了一个能够死的身体，好把它当作自己的身体代替众人献上，并因与这身体联合而为众人受苦，「要来2:14-15 借着死败坏掌死权的，就是魔鬼，并释放那些一生因怕死而为奴仆的人」。

21. 基督的死废除了死亡。那么，为什么祂不私下里死，或以更体面的方式死呢？祂并不受自然死亡制约，却必须死在他人手中。祂为何要死？正是为此祂而来；若不死，便无从复活。

  1. 既然万人的救主已经替我们死，我们这些在基督里的人就不再像以前那样死，律法的定罪已经止息；败坏被复活的恩典除去；如今我们只按身体属死的本性，在神为各人所定的时候暂时「解散」，好得着更美的复活。
  2. 正如撒在地里的种子，我们不是因朽坏而灭亡，乃是埋在土里必再兴起；因为死亡已被救主的恩典毁灭。所以那作众人复活保证的保罗说：「这必朽坏的林前15:53-55 总要变成不朽坏的；这必死的总要变成不死的。……死被得胜吞灭。死亡啊，你的毒钩在哪里？阴间啊，你的得胜在哪里？」
  3. 有人或问：如果祂必须把身体交给死亡替众人受死，为什么不私下安然辞世，而要被钉十字架受那羞辱之死？
  4. 我回答：这疑问只是出于人的想法，而救主所行却是神圣、配得祂神性的。第一，人之死出于本性软弱——无法久存而随时分解，也因此染病、死亡；但主并不软弱，祂是神的能力、神的道、是真生命。
  5. 若祂像人一样在床榻上私下弃世，人就会以为祂也是因本性软弱，与其他人无异。然而，祂是生命和能力；又因必须为众人完成死亡，所以一方面，因祂是生命，道使祂的身体得力；
  6. 另一方面，死必须临到；祂不是自己取死，而是由别人加给祂，好完成祂的祭。主既医治他人的疾病，就不当自己先因病而死；那身体也不当先失去力量，因为祂也在那里赐别人力量。
  7. 那么，祂为何不阻止死亡，像阻止疾病一样？因为祂取身体正是为了承受死亡；若阻止死亡，复活就无法成就；若先患病，则会被以为祂软弱。祂岂不饥饿吗？是的，祂照身体的特性会饥饿，但因穿戴身体的主，祂并未饿死。如此，祂虽为赎价而死，却不见朽坏；祂的身体完全复活，因为那身体属于「生命」本身。

22. 那么，祂为什么不避开犹太人的谋害，以保身体的不朽呢？（1）祂不当自己结束生命，也不当逃避死亡；（2）祂来是要领受代人而死的死亡，所以该由外而来；（3）祂的死必须确凿，好证明复活的真实；此外，祂若因软弱而死，就会在医治别人时被讥笑。

  1. 或有人说：最好还是躲开犹太人的阴谋，完全保住祂的身体免于死亡。这样的人当知道，这同样不合乎主的身份。因为正如神的道——生命——不合自己加害己身，也不该逃避他人加给的死亡；祂反而迎上那死亡。因此，祂既没有自己放弃身体，也没有在犹太人谋害时逃走。
  2. 这并非显出道的软弱，反倒显明祂是救主和生命：祂等候死亡好废除死亡，并急切迎向那为众人救恩而备的死。
  3. 再者，救主来不是要完成祂自己的死，而是人类的死；所以祂没有用自己的方式弃绝身体——因为祂是生命，并无属于自己的死——乃是领受从人而来的死亡，好在祂的身体里彻底废除它。
  4. 此外，我们还可从另一角度明白主为何这样结束肉身：祂特别看重身体复活的见证，要把它显为胜过死亡的纪念碑，使众人确信腐败已被涂抹，身体将得不朽；为此作抵押、作众人未来复活的凭据，祂保守自己的身体不受朽坏。
  5. 若祂的身体曾病倒，人看见道与身体分离，那位医治别人疾病的，自己却让工具毁于病患，就成了不合体统。倘若祂驱逐别人疾病却容自己的圣殿患病，人要么讥笑祂无力医治，要么以为祂对人冷漠。太27:42

23. 教义说明：祂必须公开受死，好论证复活。

  1. 倘若祂毫无病苦，也无痛楚，却把身体暗暗藏起，「在徒26:26 角落里」或荒野、或屋内，之后忽然现身，说自己已从死里复活，人必视之为「胡言」路24:11；关于复活的话必更加无人相信，因为压根没有证人见祂死。复活必须以死亡为前提；若祂的死在暗处无人可见，无人作证，复活也就隐秘且缺乏凭据。
  2. 既然复活要公开宣告，祂的死又何必隐藏？既然祂在众人面前赶鬼、使生来瞎眼者得看见、把水变酒，为要让人信祂是神的道，祂岂不更当公开显示祂必死之肉身的不朽，使人信祂是生命？
  3. 若祂的门徒没有把握说祂先死后复活，他们怎敢大胆见证？若他们没有在自己讲道时的目击者为证，别人怎能相信？就算事实已公开，法利赛人尚且不信，逼迫那些亲眼见复活的；如果一切隐秘，他们岂不更有借口不信？
  4. 若不在众目睽睽之下挑战死亡，显明死亡已被祂身体的不朽废除，就无法证实死亡的终结与胜利。

24. 对进一步的反对预作回应：祂并未选择自己的死法，因为祂要在各种死法面前都作得胜者（好比善于搏斗的勇士）。那被用来羞辱祂的死反成祂战胜死亡的旌旗；同时也保全了祂的身体完整无损。

  1. 对于外邦人的诸多议论，我们已作回应。或有我方弟兄出于求知而问：为何主非得受十字架之死？告诉他：这死法对我们最有益，主为了我们受此苦难。
  2. 祂若来担当加在我们身上的咒诅，若不领受被咒诅的死，如何「成了咒诅」？那死就是十字架，因为经上记着：「『挂在木头上』申21:23 的都是被咒诅的。」加3:13
  3. 又若主的死是众人的赎价，并且借祂的死打破了「隔断的弗2:14 墙」，引进万邦；若祂不被钉十字架，又怎能召聚我们？因为只有在十字架上，人是双手伸开的。主伸开双手，一边拉住古老的选民，一边拉住外邦，使二者在祂里面合一。
  4. 祂自己也说，指明要借怎样的死救赎众人：「我若从地上被举起来，就约12:32 要吸引万人来归我。」
  5. 并且，魔鬼——人类的仇敌——堕落后在空中游荡，统领众邪灵迷惑人，拦阻人升天；使徒称他为「空中掌权者」。主来要打倒魔鬼，洁净天空，为我们开通升天的道路，「藉着来10:20 祂的肉身的幔子」——这必须借着死——那有什么死比「在空中」的十字架更合适？唯有钉十字架的人死于空中。因此，主受此死最为相称。
  6. 祂被举起来，便洁净空中，使魔鬼和各样邪灵的恶毒败落，如祂说：「我看见路10:18 撒但从天上坠落，像闪电一样。」祂又开辟了通往天上的新路：「众城门哪，要抬起头来！永久的门户，要被举起来！」诗24:7 这并非道自己需要开门——祂是万有的主——也不是祂的工作向造物主关闭；需要的是我们。祂藉自己的身体献于死，为众人打开通天之路。

25. 那么，为何偏偏是十字架的死？（1）祂要为我们担当咒诅；（2）十字架使祂双手伸开，联合犹太人和外邦人；（3）祂在空中战胜「空中掌权者」，为我们开了永恒之门。

  1. 上述已答复外人的疑难。若我们自己有人出于学习而问：主为何只受十字架之死？必须告诉他：除这一死外别无益处，主为我们受此死乃是美善的。
  2. 既然祂亲自来担当临到我们的咒诅，若不接受被咒诅的死，怎能「成了咒诅」？那咒诅的死就是十字架。「挂在木头上的是被咒诅的。」
  3. 再者，主的死乃众人的赎价，并借此拆毁「隔断的墙」，召聚列国；若祂未被钉十字架，怎能召聚我们？唯有十字架使人双手展开，所以主伸开双臂，一边拉回古老的子民，一边拉向外邦，使二者在祂里合一。
  4. 正如祂说，指明自己要借怎样的死吸引万人：「我若被举起来，就要吸引万人来到我这里。」
  5. 又因为魔鬼堕落后居于空中，统辖邪灵迷惑人，拦阻人向上；而主来要将魔鬼打下，洁净天空，为我们开路进天，「藉着幔子，就是祂的肉身」。这必须借着死；还有什么死比空中的十字架更合适？只有被钉十字架的人死在空中。因此，主受此死极为合宜。
  6. 祂被举起来，洁净空中，使魔鬼和众邪灵的恶势力跌落，正如祂说：「我看见撒但从天坠落，像闪电一样。」祂又向天开了新的通路：「众城门哪，要抬起头来！永久的门户，要被举起来！」这并非道自己需要开门——祂是万有的主——而是为了我们；祂用自己的身体作祭，为众人再次备好升天之路。

26. 为何祂第三日复活？（1）若更早，人们会否认祂真正死了；（2）若更晚，则：a) 难以确定还是同一身体；b) 使门徒过度悬心；c) 待见证祂死亡的人散去或记忆消退。

  1. 因此，十字架之死对我们来说既合宜又适切，其原因在各方面都显得合理；可以理直气壮地说，若不用十字架，就无从成就万人的救恩。因为即便在十字架上，祂也没有隐藏自己；祂让受造界为造物主的临在作证，也不让祂身体的殿久留坟墓；祂仅仅让死亡接触这身体，显明它已死，就在第三天立刻使之复活，并以身体所得的不朽与不受痛苦，作为胜过死亡的标记和凯旋。
  2. 祂本可以在死后的当下就使身体复活，显明它仍活着；然而救主出于智慧的预见，没有这么做。因为如果立刻显现复活，有人可能说祂根本没有死，或者死亡并未完全临到祂。
  3. 若祂只隔两天就复活，祂不朽的荣耀也会显得含糊。因此，为了证明身体确已死，道又停留一天，在第三天向众人显明这身体的不朽。
  4. 所以，为了证实十字架的死亡，祂第三天使身体复活。
  5. 但若祂让身体久存坟墓，以致全然腐烂再复活，人可能不信，以为祂换了另一个身体——时间一久，人或忘记先前发生的事，或对所见起疑——因此祂没有等过三天，也不让那些听过祂复活预告的人长久悬心。
  6. 正当祂的话语仍在门徒耳中回荡，他们的眼睛仍在期待、心思仍在悬念之时；正当那些杀害祂的人仍活在世上，就在现场，可以见证主身体的死亡之时；神的儿子在三天后显明祂那曾经死了的身体如今不朽不灭。这样，一切都清楚表明：这身体的死亡并非住在其中的道有什么天然软弱，而是为了让死亡在祂里面被救主的能力彻底废除。

27. 十字架改变了死亡与人的关系。

  1. 死亡已被毁灭，十字架成为胜利的标记；死亡再无权势，真正死去的反而是它自己，这一点并非小小的证据，而是明显的凭据——基督所有的门徒都藐视死亡，向它主动出击，不再惧怕；他们藉十字架的记号和对基督的信心，践踏死亡如同践踏已死之物。
  2. 以前，在救主神圣降临以前，死亡即便对圣徒也是可怕的；人们为死者痛哭，好像他们灭亡。但如今救主使自己的身体复活，死亡不再可怕；凡信基督的人把死亡踩在脚下，宁愿死也不否认基督，因为他们确知自己死了并非灭亡，而是凭复活进入生命，得着不朽。
  3. 那昔日因死亡而狂喜的魔鬼，如今在死亡的痛苦被解除之后，才是真正的死者。证据就是：人在未信基督前，把死亡视为恐怖，对它胆怯；一旦归信基督，他们轻看死亡，甚至急切迎向它，成为见证救主复活的人。无论男子女子，甚至孩童，都以操练克己迎向死亡；如今死亡如此软弱，连曾受它欺骗的妇女也讥笑它，视之为死而瘫痪。
  4. 正如暴君被真正的王击败、手脚被缚后，过路的人都嘲笑他、不再惧怕他的暴虐，因为那王已经胜了他；同样，死亡被救主在十字架上征服并捆绑后，凡在基督里的人经过它时都践踏它，藉着见证基督耻笑死亡，对它戏言：「死亡啊，你的胜利在哪里？阴间啊，你的毒钩在哪里？」何13:14

28. 这种独特事实必须经过经验检验。怀疑者请成为基督徒来察验。

  1. 那么，这岂是死亡无力的轻微证明吗？或岂是救主赢得胜利的轻微展示吗？看看基督徒中的少年男女轻看今生、操练为死作准备！
  2. 人按本性惧怕死亡与肉体分解；然而最令人惊奇的是，凡穿戴十字架信心的人连这天生可怕之事都藐视，为了基督不怕死。
  3. 好比火本有燃烧的本性，若有人说有种物质不惧火烧，反能显出火的无力——据说印度的石棉如此——若有人不信，想要测试，他只要披上防火物质触碰火焰，就能确定火确实无能为力；
  4. 又或有人想看那暴君被绑，只要到胜利王的领地，就能看到那个曾令人生畏的人变得软弱；同样，如果在如此多的明证、如此多为基督作殉道的人面前，仍有人对死亡是否已被废除存疑，他纵然对这大事感到惊奇，也请不要固执不信，更不要在显而易见的事实前心硬。
  5. 正如拥有石棉的人知道火不能燃烧它，想看暴君被捆的人只要进入得胜者的国土；同样，怀疑死亡败落的人只要接受基督的信仰、转向祂的教导，就能看见死亡的无力和被胜过。许多原本不信和讥笑的人后来也信了，因此藐视死亡，甚至为基督作了殉道者。

29. 既有奇妙的果效，也有足够的原因——十字架——就像日出解释白昼一般。

  1. 既然藉着十字架的记号与对基督的信心，人就践踏死亡，那么在真理的法庭上显而易见，正是基督自己展示了胜利，并使死亡失去全部能力。
  2. 若昔日死亡强大可怕，如今在救主降世、祂身体的死亡与复活之后被人轻视，那就明显：死亡已被那位登上十字架的基督废除并打败。
  3. 正如夜后若太阳升起，照亮大地，毫无疑问，是太阳照出光明、驱走黑暗；照样，自从救主在肉身显现、并死在十字架上以来，死亡被藐视、践踏，就显然是那位显现于肉身的救主废除了死亡，并在祂的门徒身上天天显出得胜的记号。
  4. 当人看见按本性软弱的人跃向死亡，不惧其败坏，不怕下阴间，反而以热切的心挑战它；他们不畏酷刑，反因基督的缘故选择死亡高于世生；甚至男女老少都因基督的信仰冲向死亡。谁若不承认，是基督赐给他们胜过死亡的能力，剥夺死亡在信祂、持十字架记号的人身上的权势，谁就是愚拙、无信、心智残缺。
  5. 正如见蛇被践踏，尤其曾知其凶猛的人，自会认定它已死或完全失力；见狮子被孩童戏弄，也会知道它已死或失去力量。同样，如今死亡被信基督的人当作笑柄，谁还能怀疑基督已废除死亡，毁灭了败坏？

30. 复活的真实性由事实证明：（1）上述胜过死亡的事实；（2）恩典的奇迹乃活着的一位所行，乃神所行；（3）若所谓众神真活着，更当承认那打碎它们权势的基督是活着。

  1. 我们迄今所说，已足以证明死亡被废除，主的十字架是胜利记号。但关于基督——万民的救主、真正的生命——借此成就的身体复活并进入不朽的事实，对于心眼清明的人，事实的证明比言辞更为明显。
  2. 若如论证所示，死亡已被废除，所有人在基督里践踏死亡，那么祂首先必藉自己的身体践踏、废除死亡。既然祂杀死了死亡，随之而来的就只能是祂身体复活，并显为胜过死亡的纪念碑；若主的身体没有复活，怎么能证明死亡被废除？倘若有人觉得这证明不足，就让他从眼前的事实得确据。
  3. 因为一个人死后便无能为力，他的影响止于坟墓；行动与权能只属于活人。让任何人观看并判断，从所见承认真理。
  4. 如今救主在人间成就如此大事，天天无形劝服四方众多之人——希腊人也好，外邦人也好——来信祂，并顺服祂的教导；还有谁敢怀疑救主已复活、基督是活的，甚至祂就是生命？
  5. 一个死人能刺透人良心，使他们背弃祖传法规而敬拜基督的教训吗？若祂已不再活动（这是死人特征），祂怎能遏止活人的行为，使淫乱者停止淫行，凶手不再杀人，暴虐者不再掠夺，不敬者转向敬虔？若祂未复活而是死了，祂怎能驱逐那些不信之人自称活着的假神与鬼魔？
  6. 在凡称呼基督之名、信祂之处，偶像敬拜被废，邪灵诡计被揭露，任何灵都不能忍受这名；只要听见就逃跑消失。这工作绝非死者所能，乃活者，尤其是神的工作。
  7. 特别荒谬的是：若那些被祂赶出的邪灵和被祂摧毁的偶像都算活着，却说那赶逐他们、使他们无法显身、且被他们一致承认为神子者是死的，那岂不滑稽？

31. 若能力是生命的标志，那么偶像在行善或作恶上的无能，与基督及十字架记号的约束大能说明了什么？死亡与鬼魔因此显明已失去主权。这一事实与基督位格的论证彼此吻合。

  1. 不信复活的人其实自证其罪：若他们所敬拜的诸灵和诸神没能赶走他们口中的「已死的」基督，反而是基督证实那些神灵已死。
  2. 若真是死者无能，而救主却每天行大事，引人归向敬虔、劝勉人行善、教导人不朽、激起人向往天上之事、启示父的认识、赐人面对死亡的勇气、向个人显现、废除偶像崇拜；而不信者的神灵与鬼怪做不到这些，反在基督面前显得死而无力；况且，十字架的记号让一切巫术止息、偶像被弃、邪欲受制，人不再低头尘土而举目向天——那么，谁才是死的？是在行大工、活动不息的基督，还是那些毫无能力、形同死亡的偶像与灵？
  3. 神的儿子是「又活又有功效」来4:12 的，每天施行救恩；死亡却天天被证明失去权势，偶像与鬼灵比基督更像死物，因此再无人能怀疑祂身体的复活。
  4. 若仍不信主身体的复活，就是对神道、神智慧的能力无知。既然祂取了身体，并按理使它成为自己的，主又该如何对待这身体？当道降临其上，身体就必死，因为它本是必死的，且要为众人被献于死——救主塑造它正为此。然而它又不可能长死不活，因为已成了生命的殿；所以它照必死的本性死去，又因内住的生命活过来；它复活的事实正由祂的作为显为记号。

32. 有人问：既看不见祂复活，如何能信？然而神本是看不见却借作为被认识；此处作为已大声见证。若你不信，就看那些相信的人，便可察觉基督的神性。连鬼魔都洞见此事，纵使人眼盲。以上论证可作总结。

  1. 若因为看不见祂，就否认祂复活，那么拒信者也该否认大自然的运行了。因为神的特性正是不见却由作为显明，如前所述。
  2. 若毫无作为，他们不信还算有理；但既有作为呼喊作见证，为何要否认如此明显来自复活的生命？即便心智有残缺，人也可以凭外在感官看出基督无可置疑的能力与神性。
  3. 瞎子看不见太阳，却可凭其温暖知道头顶有日；同样，对真理仍盲目的人，至少可以从信徒身上感知祂的能力，不要否认基督的神性和祂所完成的复活。
  4. 若基督已死，祂就不能驱逐鬼魔、摧毁偶像；鬼魔绝不会听从死人的命令。但如今只要宣告祂的名，鬼魔就显明被赶出去；尤其是灵界看得见人看不见之事，如果基督真死了，他们岂不拒不顺服？
  5. 但事实是：不敬虔的人所不信的，鬼魔却看得清——祂是神——因此它们逃跑，俯伏在祂脚前，说与祂在肉身时同样的话：「我们知道你是谁，是神的圣者！」又说：「神的儿子啊，我们与你有什么相干？求你不要叫我受苦！」可1:24
  6. 既然鬼魔承认祂，祂的作为天天为祂作见证，那就非常明显——也请没人厚着脸皮抗拒真理——救主确实使自己的身体复活，祂是真神的儿子；祂源于父，是父自己的道、智慧、能力；祂在后来年代取肉身为拯救世人，教导世人认识父，废除死亡，藉复活的应许赐给众人不朽；祂使自己的身体成为众人复活的初熟果子，又藉十字架记号展示胜过死亡及其败坏的纪念碑。

33. 犹太人的不信与希腊人的讥笑。前者被他们自己的经文驳倒；经文预言祂既为神又为人而来。

  1. 既然事实如此，救主身体的复活与祂战胜死亡已被清楚证实，现在让我们来驳斥犹太人的不信与外邦人的嗤笑。
  2. 犹太人可能因这些点表示怀疑，外邦人可能嘲笑十字架的不体面和神之道成为人。但我们的论证不会迟疑与之交锋，因为我们手中的证据明如白昼。
  3. 犹太人的不信可以用他们自己阅读的经文来驳倒；无论这节那节，整本默示的经文都大声宣告这些事，其字句已极其充分。例如，先知预告童贞女的奇迹和从她而生的婴孩，说：「必有童女怀孕生子，人要称他的名为以马内利。」「以马内利」翻出来就是「神与我们同在」。太1:23；赛7:14
  4. 又是他们推崇的伟大摩西，在论到救主成为人时，曾看重此事并确信其真，用这些话记下：「有星要出于雅各，有杖要兴于以色列，他必打破摩押的头。」又说：「雅各啊，你的帐棚何等华美！以色列啊，你的帐幕何其佳美！……必有一位从他后裔中出来，统管多国。」民24:5-17 以赛亚也说：「在孩子还不知道叫父叫母之先，亚述王要掳掠大马士革的财物和撒马利亚的掠物。」赛8:4
  5. 经上说到「那人」将要显现。又预言那要来的乃是万有的主：「看哪，主驾着轻云进入埃及，埃及的偶像必在他面前摇动。」赛19:1 父又从那里呼召祂，说：「我从埃及召出我的儿子。」何11:1

34. 经文预言祂受难与死亡的各样情节。

  1. 因此，十字架之死对我们来说既合宜又恰当，其原因在各方面都显得合理；可以充分论证，除十字架之外，没有别的方式能够成就众人的救恩。因为即便在十字架上，祂也没有将自己隐藏；祂让受造界见证造物主的同在，也不让祂身体的殿长久停在坟墓里；祂仅仅让死亡触及这身体，显明它确已死，就在第三天立即使之复活，并以身体所得的不朽与不受痛苦作为胜过死亡的战旗与凯旋。
  2. 祂本可以在死后的当下就使身体复活，显明它仍然活着；然而救主出于智慧的考虑，没有这么做。因为若祂立即显现复活，有人或会说祂根本没有死，或死亡并未完全临到祂。
  3. 又或如果祂只隔两天就复活，祂不朽的荣耀也可能被遮蔽。因此，为了证明身体确已死，道又停留一天，在第三天向众人显明这身体的不朽。
  4. 所以，为了证实十字架的死亡，祂在第三天使身体复活。
  5. 但若祂让身体久留坟墓，以致全然腐烂后才复活，人可能不信，以为祂换了另一具身体——时间一久，人或忘记先前发生的事，或对所见起疑。因此，祂并未等待超过三天，也不让那些听过祂复活预告的人久陷悬念之中。
  6. 正当祂的话语仍回荡在门徒耳中、他们的眼睛仍期待、心思仍悬念之时；正当那些杀害祂的人仍然活在世上、就在现场，可以见证主身体的死亡之时；神的儿子在三天后显明那曾死过的身体如今不朽不灭。如此，一切都清楚表明：这身体的死亡并非住在其中的道有什么天然软弱，而是为了让死亡在祂里面被救主的能力彻底废除。

27. 十字架改变了死亡与人的关系。

  1. 死亡已被毁灭，十字架成为胜利的标记；死亡再无权势，真正死去的反而是它自己。这并非小小的证据，而是明显的凭据——基督所有的门徒都藐视死亡，主动向它发起进攻，不再惧怕；他们借着十字架的记号和对基督的信心践踏死亡，如对待已死之物。
  2. 从前，在救主神圣降临以前，死亡即便对圣徒也可怕；人们为死者痛哭，好像他们灭亡。但如今救主使自己的身体复活，死亡不再可怕；凡信基督的人把死亡踩在脚下，宁可死也不否认基督，因为他们确知自己死并非灭亡，而是凭复活进入生命，得着不朽。
  3. 那昔日因死亡而狂喜的魔鬼，如今在死亡的痛苦被解除后，才是真正的死者。证据就是：人在未信基督前把死亡视为恐怖，对它胆怯；一旦归信基督，他们轻看死亡，甚至急切迎向它，成为救主复活的见证人。无论男女，甚至孩童，都操练克己迎向死亡；如今死亡如此软弱，连曾受它欺骗的妇女也讥笑它，把它当成死而瘫痪。
  4. 正如暴君被真正的王击败、手脚被缚后，过路的人都嘲笑他，不再惧怕他的暴虐；同样，死亡被救主在十字架上征服并捆绑后，凡在基督里的人都践踏它，藉着见证基督戏弄死亡，说：「死亡啊，你的胜利在哪里？阴间啊，你的毒钩在哪里？」何13:14

28. 这一独特事实必须用经历来检验。怀疑者请亲自成为基督徒并加以查验。

  1. 这难道是死亡无力的微不足道的证明吗？难道不是救主赢得胜利的显著标志吗？你看那些在基督里的少年男女藐视今生、操练面对死亡！
  2. 按本性，人惧怕死亡与肉体分解；然而令人惊奇的是，凡披戴十字架信心的人连这与生俱来的恐惧也轻看，为基督的缘故不怕死。
  3. 就像火具有燃烧本性，如果有人说有种物质不惧火烧，反能显出火的无力，如印度的石棉；若有不信者要测试，他只要披上这种防火物触碰火焰，就会确定火确实无能为力。
  4. 又如若有人想看暴君被绑，他只要进入胜利王的领地，就会看到那个曾令人生畏的人变得软弱；同样，如果面对众多的证据和殉道者，有人仍怀疑死亡是否已被废除，他纵然惊奇，也请不要固执不信，更不要在显而易见的事实前心硬。
  5. 正如拥有石棉的人确信火不能燃烧它，想看暴君被捆的人只需进入得胜者的国度；同样，怀疑死亡失败的人只要接受基督的信仰，转向祂的教导，就会看到死亡的无力和被胜过。许多原本讥笑的人后来也信了，因此藐视死亡，甚至为基督作了殉道者。

29. 既有奇妙的果效，也有充足的原因——十字架——正如日出解释了白昼。

  1. 既然借十字架的记号和对基督的信心，人就践踏死亡，那在真理的法庭上就显而易见，是基督自己展示了胜利，使死亡失去全部能力。
  2. 如果死亡昔日强大可怕，如今在救主降世、祂身体死亡与复活之后被人轻视，就明显死亡已被那位登上十字架的基督废除并打败。
  3. 正如夜晚过后太阳升起，照亮大地，无人怀疑是太阳驱走黑暗并赐下光明；同样，自从救主在肉身显现并死在十字架上以来，死亡被藐视践踏，就显然是那位显现于肉身的救主废除了死亡，并在祂门徒身上天天显出胜利的记号。
  4. 当人看见按本性软弱的人跃向死亡，不惧败坏，不怕下阴间，反而热切挑战它；他们不畏酷刑，反因基督的缘故选择死亡高于世生；甚至男女老幼都因基督的信冲向死亡。谁若不承认是基督赐给他们胜过死亡的能力，剥夺死亡在信祂并持十字架记号的人身上的权势，谁就是愚拙无信、心智残缺。
  5. 见蛇被践踏之人，尤其知道它曾经凶猛，就会认定它已死或失去力量；见狮子被孩童戏弄之人，也会知道它已失去威力。同样，如今死亡被信基督的人视为笑柄，谁还能怀疑基督已废除死亡并制止败坏？

30. 复活的真实性由事实证明：（1）上述胜过死亡的事实；（2）恩典的奇迹乃活着的一位所做，是神自己的作为；（3）若所谓众神真活着，更当承认那打碎它们权势的基督是活着的。

  1. 我们迄今所说，已足以证明死亡被废除，主的十字架是胜利的标记。但关于基督——万民的救主、真正的生命——借此成就的身体复活并进入不朽的事实，对于心眼清明的人，事实的证明比言辞更为显然。
  2. 若死亡已被废除，所有人在基督里践踏死亡，那么祂首先必藉自己的身体践踏并废除死亡。既然祂杀死了死亡，随之而来的只能是祂身体复活，并显为胜过死亡的纪念碑；若主的身体没有复活，又怎能证明死亡被废除？倘若有人觉得这证明不足，就让他从眼前的事实得确据。
  3. 因为一个人死后便无能为力，他的影响止于坟墓；行动与权能只属于活人。任何人都可以观察并判断，从所见承认真理。
  4. 如今救主在人间成就如此大事，天天无形地劝服四方众多之人——无论希腊人还是外邦人——来信祂，顺服祂的教导；还有谁能怀疑救主已复活、基督是活着的，甚至祂就是生命？
  5. 一个死人能刺透人良心，使他们背弃祖传法规而敬拜基督的教训吗？若祂已不再活动（这是死人的特征），祂怎能阻止活人的罪行，使淫乱者置身清洁，凶手不再杀人，掠夺者不再强取，亵渎者转向敬虔？若祂未复活而是死了，祂怎能驱逐那些不信之人自称活着的假神与鬼魔？
  6. 在凡称呼基督之名、信祂之处，偶像敬拜被废除，邪灵伪术被揭露；任何灵都不能忍受祂的名字，只要听见就逃跑消失。这工作绝非死者能做，而是活者——尤其是神——的工作。
  7. 特别荒谬的是：若被祂赶出的邪灵和被祂摧毁的偶像都算活着，却说那赶逐他们、使他们无法显身、并被他们承认为神子者是死的，那岂不滑稽？

31. 若能力是生命的标志，那么偶像在行善或作恶上的无能，与基督及十字架记号的大能对比，证明死亡与鬼魔已经失去主权。这一事实与基督位格的论证相吻合。

  1. 不信复活的人其实自证其罪：他们的神灵无法赶走他们口中的「已死的」基督，反而是基督显明那些神灵已死。
  2. 若真是死者无能，而救主却每天行大事，引人归向敬虔、教导不朽、驱逐偶像崇拜；而偶像与鬼怪却无能为力，只能在基督面前显得死而无力；况且十字架的记号让一切巫术止息、人不再被邪欲驱使——那么谁才是死的？是在行大工、活动不息的基督？还是那些毫无能力的偶像与灵？
  3. 神的儿子是「又活又有功效」来4:12 的，每天施行救恩；死亡却被证明失去权势，偶像与鬼灵比基督更像死物，因此再无人能怀疑祂身体的复活。
  4. 若仍不信主身体的复活，就是对神的道与智慧的能力无知。既然祂取了身体，并按理使它成为自己的，那身体必会为众人被献于死，但也不能长死不活，因为已成了生命的殿；它照必死的本性死，又因内住的生命活过来，复活的事实正由祂的作为显为记号。

32. 有人说：既看不见祂复活，如何能信？然而神本是看不见，却以作为被人认识；此处的作为已经大声见证。若你不信，就看那些相信的人，便可察觉基督的神性。连鬼魔都看见这点，纵使人眼盲。

  1. 若因看不见祂就否认祂复活，那拒信者也该否认自然的运行。因为神的特性是不见却由作为显明。
  2. 若毫无作为，他们不信还算有理；但既有作为呼喊见证，为何否认如此明显来自复活的生命？即便心智残缺，人仍可凭外在感官看见基督无可置疑的能力与神性。
  3. 瞎子看不见太阳，却能感受到其温暖；同样，对真理尚盲之人，至少可从信徒身上感知祂的能力，不要否认基督的神性和复活。
  4. 若基督已死，祂就不能驱逐鬼魔、摧毁偶像；鬼魔绝不会听从死人的命令。但如今只要宣告祂的名，鬼魔就被赶出；灵界看得见人看不见的，如果基督真死了，它们岂不拒绝顺服？
  5. 事实是：鬼魔承认祂是神，并逃避祂，如祂在肉身时一样：「我们知道你是谁，是神的圣者。」可1:24
  6. 既然鬼魔承认祂，祂的作为天天为祂作证，那就明显：救主确实使自己的身体复活，祂是真神的儿子，是父的道、智慧与能力；祂取肉身为拯救世人，教导认识父，废除死亡，并以十字架记号展示胜过死亡与败坏的纪念碑。

33. 犹太人的不信与希腊人的讥笑；前者被他们自己的经文驳倒，经文预示了祂既为神又为人的降临。

  1. 既然事实如此，救主身体的复活与祂战胜死亡已被证实，现在让我们驳斥犹太人的不信与外邦人的讥笑。
  2. 犹太人或因这些点表示怀疑，外邦人则嘲笑十字架的不体面和神之道成为人。但我们的论证不会迟疑与之交锋，因为我们手中的证据明如白昼。
  3. 犹太人的不信可以用他们自己阅读的经文来驳倒；无论这节那节，整本默示的经文都呼喊这些事。例如：「必有童女怀孕生子，人要称他的名为以马内利」太1:23；赛7:14。
  4. 又有摩西所记：「有星要出于雅各，有杖要兴于以色列。」民24:17 还有以赛亚关于婴孩的预言，以及「主驾着轻云进入埃及」。赛19:1
  5. 父又说：「我从埃及召出我的儿子。」何11:1 这些经文都预示那位既是人又是万有之主的降生。

1. 正如整个人体虽然由人灵魂赐生命与光照，但若有人说灵魂不该在脚趾里作工，就显得愚蠢；因为他既承认灵魂充满并运行于全身，却反对它在局部里运行。同样，若有人承认神的道充满整个宇宙，使之被照亮并被推动，却觉得祂不该在一个人的身体里作工，也同样愚蠢。

  1. 如果因为人类是被造、由无到有，他们就觉得救主以人形显现不合宜，那他们也应该把祂从创造中赶出去，因为创造本身也是由道从无到有所造。

  2. 若即便创造是受造的，人仍不觉得道临在其中有何不当，那么祂在人成为肉身也就毫不不当。人本就是整个受造界的一部分。

  3. 所以，道在人体里彰显自己并不尴尬；正如经上说：「我们生活、动作、存在都在乎他。」徒17:28

  4. 既然承认道充满整体与各部分，那祂使用所属的某一部分——人的身体——来显明自己，有何不可？

  5. 因祂凭自己的能力与万有完全联合，并维持万有；祂若愿意，也可以用日月星辰、天地万物显明自己。祂同样可以用人的身体作为器皿，向人彰显父的真理，因为人类也是整个受造界的一个实际部分。

  6. 正如心灵遍及全身，却藉舌头表达自己，没人因此说心灵被贬低；所以，若神之道遍及万有，却使用人的身体为器皿，也不存在不当。 {#gen.1.42}

  7. 因而，既承认道充满全宇宙，就不该认为祂在一个身体里显现是不合宜的；若说在身体里不合宜，同样也应说祂在宇宙里不合宜。这些论证足以说明：道在人的身体里显现完全合理。

43. 祂取了人的样式，而非更高贵的形体：第一，因祂来是要拯救，而不是炫耀威势；第二，因在万物中唯有人犯罪。既然人不肯借着宇宙中的作为认识祂，祂就以人的身份来到人中间，在他们自我局限的范畴内行事，好把他们带回。

  1. 他们若问：为什么祂不借着受造界中更高贵的部分显现，而只是取用人作为器皿？例如为什么不用太阳、月亮、众星、火或空气？他们当知道，主降世不是来炫耀，而是来医治并教导那些受苦的人。
  2. 若是追求炫耀，只需显现一下，让观看的人惊叹即可；但若是来医治、来教导，就不仅要住在这里，还要向有需要的人伸出援手，并以他们能承受的方式显现；免得祂若超出了病人的承受能力，就反而扰乱那些需要祂的人，使神的显现对他们毫无益处。
  3. 其实，在对神的观念上走偏的，唯有人类；太阳、月亮、天空、星辰、江河、空气等万物，都没有离开次序；它们认识自己的造物主和统治者——道，就按受造的样式存留不变。惟有人类弃绝美善，以虚妄代替真理，把本该归于神的尊荣、把对祂的认识转奉给假神，把石块雕成人形敬拜。
  4. 因此，若神对这样严重的事置之不理，就与祂的良善不相称；然而人又无法在宏观的创造中认出祂治理万有，于是祂就取了整体的一部分——人的身体——作器皿，与之联合。因为人若不能在整体里认出祂，也至少能在这部分里认出祂；既无法仰望那看不见的大能，也可从与自己相似的形体上推想到祂，观看祂。
  5. 人既是人，就能藉着与自己同质的身体，以及在其中显出的神迹，更快、更直接地认识祂的父；他们比较之下，便知这些工作并非出于人，而是神藉着祂所行。
  6. 若像他们所说的那样，藉着身体的工作来认识道是不合宜的，那么藉着宇宙的工作来认识祂同样也应被视为荒谬。因为祂在受造界里，却丝毫不分享受造界的性质，反倒使万物分享祂的能力；同样，祂使用身体为器皿，也丝毫不受肉体属性限制，反倒把身体也分别为圣。
  7. 甚至希腊人推崇的柏拉图也说：造物主见宇宙如同船只遇风暴、要沉入混沌，便坐到灵魂的舵位上施以拯救，纠正一切。这话尚且可信；那么我们所说的就更不难理解：既然人类陷入迷失，道就俯就人间，以人成形，借着自己的引导与良善，在风暴中拯救人类，这有什么难以置信？

44. 有人或羞于服理，便说：如果神要更新并拯救人类，应像当初那样只用一句「要有」的话，而不用道取身体。

  1. 对此，可以合理回答：当初天地万物全无，需要创造的是本来不存在的，所以只要一句话、一个旨意即可。但如今人既已受造，而需要医治的不是不存在之物，而是已经存在却待修复之物；因此，那位医师、救主就该进入已存在之物，用他们所是的来医治他们。所以祂成为人，使用自己的身体作人性的器皿。
  2. 若不用这种方式，道若要取用器皿，还能怎样显现？祂要从哪里取得器皿？除了从那些已经存在、正在需要祂神性帮助的人之外，别无可能。需要拯救的不是虚无，而是已存在却走向败坏的人。于是，道使用人的器皿，并向各处显明自己，这是合情合理的。
  3. 其次，你必须明白，败坏并非附在身体之外，而是与身体紧紧相连；因此，必须让生命也紧贴于身体，好像死亡是在身体里产生的，同样生命也要在身体里产生。
  4. 若死亡是在身体之外，就可以在外面赐生命；但死亡与身体缠绕为一，统治身体，就必须让生命也与身体紧密相连，好叫身体披上生命便脱去败坏。况且，即使道在身体外显现，也确实能按祂的本性打败死亡，因为死亡对生命毫无权势；然而缠在身体里的败坏仍会留在其中。
  5. 为此，救主理当披戴身体，使身体与生命紧紧结合，叫身体不再因必死而留在死亡里，而是因穿上不朽而复活长存。身体既已经穿上败坏，若不再穿上生命，便绝不能复起；死亡本质上也只能在身体里显现。所以祂穿上身体，为在身体里找到死亡并涂抹它；若不使必死者复活，主怎能被证实为生命？
  6. 正如禾秸本遇火即毁：若只是把火隔开，禾秸虽然未烧，却仍旧惧火；但若把禾秸裹上石棉——那种耐火之物——禾秸便不再怕火。同理，若道仅用命令把死亡远离身体，身体仍按本性是必坏必死的；为了不再如此，身体披上了非物质的神之道，从此不惧死亡败坏，因为它以生命为外袍，败坏就此除去。

45. 这样，受造界的每一部分再次彰显神的荣耀。大自然本为造物主作见证，如今又藉神成肉身的神迹给出第二重见证；被人罪恶扭曲的大自然于是被迫回归真理。若这些理由还不够，请希腊人看看事实。

  1. 因而，神的道取了身体，使用人的器皿，使这身体也得以复活；祂既在受造界藉工作被认识，也要在世人中工作，使自己无处不在，叫万物充满祂的神性和对祂的认识。
  2. 我再重申：救主这样行，为要像祂同在四面八方充满万有一样，也让对祂的认识充满万有；正如经上说：「遍地都满了认识耶和华的知识。」
  3. 人若能抬头望天，就看见其中的秩序；若他只能观察人，也能藉着超过人的能力而知此人是神的道。若有人误入敬鬼，惧怕邪灵，他见到这人赶逐群鬼，便知祂是它们的主宰。若有人将水当神——好比埃及人敬河——他见到水性被此人改变，就晓得主是水的创造者。
  4. 若有人甚至落到阴间，敬畏那些英雄，把他们当神；他见基督复活、胜了死亡，就推知在阴间中也唯有基督是真神真主。
  5. 因为主触及受造界一切领域，释放并纠正它们脱离迷惑；正如保罗所说：「祂西2:15 既将一切执政掌权的脱去，明明地显给众人看，就仗着十字架夸胜。」如此，人再无法被任何错谬迷惑，而能随处找到真正的神之道。
  6. 人既被四面合围，看到道的神性在天、在阴间、在人间、在地上一一展开，就不再被关于神的谎言所欺；唯独敬拜基督，并借着祂正确认识父。
  7. 基于这些合理的论据，我们也能公平地使外邦人羞愧。若他们以为辩论仍不足以使自己蒙羞，那就至少让他们借着众目可见的事实确信我们所说。

46. 自成肉身以来，偶像崇拜、神谕、神话、鬼魔作为、巫术与希腊哲学都蒙羞失效；而旧日各地各自为政的崇拜，基督却在全地得同一敬拜。

  1. 人是什么时候开始离弃偶像崇拜的？不就是自从真实的神之道来到人间？希腊各地的神谕何时停止、归于空虚？不也是救主显现于世之后吗？
  2. 诗人笔下那些被称作神祇、英雄的人物，何时被证明只是凡人？不也是当主胜过死亡、保存祂取来的身体不朽、并使之从死里复活之后吗？
  3. 鬼魔的欺骗与疯狂何时落到轻贱？是当万有的主——神之道——顾念人的软弱，降生世上时。巫术与法术何时开始被践踏？也是在神之道显现于人间之后。
  4. 总之，希腊人的智慧何时被显为愚拙？正是在神真正的智慧在地上显现之时。以前全世界各地陷在偶像迷信，只把偶像当神；如今在全地，人正离弃偶像的迷信，转而投靠基督，并敬拜祂为神；借着祂，他们又认识了从前不认识的父。
  5. 奇妙的是，昔日诸神各不相同，数目众多，每地各有自己的偶像；那个地方的偶像无力越境去说服邻近地区的人敬拜他，甚至难以在本地广被侍奉；然而基督却被列国同样敬拜。偶像的软弱做不到的事——哪怕说服身边的人——基督却完成了：祂不仅说服近处的人，更说服普天下敬拜独一的主，并借着祂敬拜神，就是祂的父。

47. 许多神谕——像德尔斐、道多那、底比斯、吕基亚、利比亚、埃及以及卡比里神庙、女巫等——因十字架的记号都归于沉寂。旧神被显为凡人；巫术暴露无能。希腊哲学只劝服少数精英，而基督却把超自然生命的原则注入众多教会平凡的人里。

  1. 以前各地遍布神谕的欺骗，德尔斐、道多那、底俄提亚、吕基亚、利比亚、埃及、卡比里，以及皮同女等，都被人凭幻想推崇；如今，自从基督被传扬于普世，他们的疯狂就止息，再没人行占卜。
  2. 以前鬼魔常借着占据泉水、河流、树木或石头骗取人的想象，用把戏迷惑愚昧之人；但神之道的降临使它们的欺骗止息。现在人只要画一个十字架的记号，就能驱逐这些诡计。
  3. 以前人把宙斯、克罗诺斯、阿波罗与诗人所说的英雄当作神去敬拜；如今救主在人间显现，那些都被揭示不过凡人，唯有基督被人认出是真神、神之道。
  4. 至于他们视为大能的巫术，在道成为肉身之前，在埃及、迦勒底、印度都甚嚣尘上，使见者惊惧；如今因真理的同在与道的显现，也被彻底揭穿、完全废掉。
  5. 对于希腊的哲学和夸夸其谈的学派，我想无需多说：事实昭然若揭——希腊智者写下那么多，却无法说服近邻少数人相信永生与美德；而基督却用平常的话语，借口才并不出众的人，在全世界劝服满满的教会，让人藐视死亡，注目永恒；看淡今世的荣耀，只追求天上的。

48. 还有更多事实：童贞守身者与隐修人持守节制；殉道者面对死亡；十字架对鬼魔与巫术具有能力。基督借祂的能力显示祂超越凡人、超越巫师、超越一切灵，因为这些完全服在祂之下。所以祂就是神的道。

  1. 我们的这些论证并非只是空话，而是有实际经验为真理作见证。
  2. 想亲眼见证的人，请前来看看：基督的童贞女所显出的德行、守圣洁的青年，以及那无数殉道者身上不朽的确据。
  3. 若有人想亲自试验我们所说的，就在鬼魔的欺骗、神谕的骗局和各种巫术面前划一下众人讥笑的十字架记号，他必看见：借着这记号，鬼魔逃跑，神谕缄默，一切魔法巫术都被废掉。
  4. 那么，这位基督是谁？祂何等伟大，以致靠自己的名和同在就使万事失色、在各方面化为乌有？祂独自对抗一切，却以教训充满全世界？请喜欢讥笑而不觉羞愧的希腊人来答复。
  5. 若说祂只是人，一个人怎么能超越他们自认是神的一切能力，并用自己的能力证明那些所谓的神毫无价值？若说祂是行法术的，怎会由一个巫师来摧毁所有巫术，而不是巩固它？倘若祂仅胜过几位巫师，或胜过其中一位，也许可说祂技高一筹；
  6. 可如今祂的十字架战胜了所有魔法，甚至连「魔法」这个名号都被废掉；显然，救主不是巫师，因为连其他巫师所呼唤的鬼魔也把祂当主人而躲避。
  7. 那么，祂到底是谁？请那些唯以戏谑为业的希腊人来说。他们或许会说祂也是一个鬼魔，所以才有这么大力量。但无论他们怎么说，终究自取其辱；我们前面的证据仍能羞辱他们。因为能赶鬼的怎么可能是鬼？
  8. 如果祂只赶出某些鬼，还可说祂是靠鬼王制伏小鬼——犹太人曾这样羞辱祂；但如今只要提祂的名，各样鬼魔的疯狂就被连根拔除、驱逐出去，可见他们也错了，我们的主救主基督绝不是他们所想的鬼魔势力。
  9. 因而，救主既非普通人，也非巫师，更非鬼魔；祂凭自己的神性废掉诗人笔下的神话、鬼魔的迷惑和外邦人的智慧，就显而易见、人人必承认：祂确是真神的儿子，自始就是父的道、智慧与能力。也因此，祂的作为不是人的作为，而是公认超越人、真正属于神的作为，无论就事实本身，还是与其他人比较皆然。

49. 论祂的诞生与神迹。你们称阿斯克勒庇俄斯、赫拉克勒斯、狄俄尼索斯因其作为而为神；请把他们的作为与基督相比，再看看祂死时所显的奇事。

  1. 有哪一个世上出生的人，能仅从童贞女为自己塑造身体？又有什么人能像万有的主那样医治疾病？有谁能补全人性缺陷，使生来瞎眼的人得见？
  2. 在他们中，阿斯克勒庇俄斯因行医、发现草药而被奉为神；但他不是从尘土造草药，只是凭研究自然得来。与救主相比，这算什么？救主不只是敷治创口，而是改变人的本性，使残缺之身完全复原。
  3. 赫拉克勒斯在希腊人中被敬拜为神，因为他与同类争战、用计杀猛兽；相比之下，道驱走的是疾病、鬼魔，甚至死亡本身。狄俄尼索斯因教人酗酒而被敬拜；可是真正的救主万主之主教人自制，却被这些人嘲笑。
  4. 且把上述放一边，再看看祂神性的其他神迹：谁死的时候曾使太阳昏暗、大地震动？如今仍有人死，以前也有人死，但何曾有过类似奇事？
  5. 不说祂肉身所行的，只提祂复活后所展现的：有哪一个人的教训从地这头传到那头，遍行于天下，使人人归向崇拜？
  6. 如果如他们所说，基督只是人，不是神的道，那他们的诸神为何无法阻止祂的敬拜进入他们的地界？为何反而是这位道旅居世上，用祂的教训止息偶像敬拜，使骗局蒙羞？

50. 哲人们相互争竞、无力改变世界，却被基督的死亡所羞辱；祂的复活在希腊传说中也找不到任何对应。

  1. 在祂之前，有许多人成为世上的君王或暴君；迦勒底、埃及、印度也有许多自称智者或术士。但这些人哪一个——不是死后，而是活着时——能够像我们的救主那样，使自己的教训充满全地，并把那么多人从偶像崇拜转向自己？
  2. 希腊哲学家写过许多辞藻华丽的著作；那么，他们所显出的果效有十字架大吗？他们的理论在他们活着时还算吸引人，但也受彼此的嫉妒与争辩所限；他们相互攻击，互不服气。
  3. 但神的道却奇妙无比：祂用更朴素的言语就让顶尖的诡辩家黯然失色；祂吸引众人归向自己，使他们的学派归于无有，却充满了自己的教会。更奇妙的是：祂以人的身份下到死亡，反而使那些高谈阔论偶像的智者哑口无言。
  4. 因谁的死曾驱逐鬼魔？鬼魔又曾畏惧谁的死？但凡提救主之名，鬼魔就被赶走。谁能如此治死人性情欲，使淫者守洁、杀人者放下刀、懦弱者成勇士？
  5. 总之，是谁使蛮族和各地外邦人卸下疯狂而爱好和平？若不是基督的信仰和十字架的记号，又是谁给人如此确据，相信不朽？
  6. 希腊人虽编造百般神话，却连想都没想过要为他们的偶像虚构复活——因为他们从未料到死后的身体可以复原。正因如此，他们无意间表露了偶像崇拜的软弱，却为基督留下可能性，使祂因此更被众人认出是神的儿子。

51. 新的节制美德：童贞与隐修的守身；社会的彻底翻转，因基督信仰而得洁净、得平安。

  1. 再想想：世上有哪一个人在死后或活着的时候曾教导守童贞，并声称这德行在人身上并非不可能？但是我们的救主、万王之王基督，在这教导上有如此能力，以致连尚未到法定婚龄的孩童也立志追求超越律法的童贞。
  2. 又有哪一个人能够远行到塞迦亚人、古实人、波斯人、亚美尼亚人、哥特人，或传闻中远在大洋彼岸、赫尔卡尼亚之外的人群，甚至到崇尚巫术、迷信野蛮的埃及人和迦勒底人中间，宣讲节制和美德，并且反对偶像崇拜？唯有万有的主、神的能力——我们的主耶稣基督做到了。
    3 祂不仅借门徒宣讲，更使人心被说服，放下暴烈的性情，不再事奉祖传的神祇，而是认识祂，并通过祂敬拜天父。
  3. 从前，在拜偶像的时候，希腊人和蛮族彼此争战，甚至对同族也极其残忍。海陆路上没法和平通行，人一出门就得持刀，因为彼此仇杀永无止息。
  4. 他们的一切生活都靠武器支撑：刀剑成了手杖，随时做依靠。尽管这样，他们仍事奉偶像，向鬼魔献祭；所有这些迷信也不能改变他们好斗的习性。
  5. 可一旦进入基督的学堂，奇妙的是，他们好像被良心刺透，便卸下杀戮的野性，不再喜好战争；他们变得和睦，从此以促成友谊为乐。

52. 战争等因鬼魔而起，却因基督信仰而平息。

  1. 是谁能做到这一切？是谁使彼此仇恨的人和睦？除了父所爱的儿子、万民共同的救主——耶稣基督——谁还能做到？祂因爱我们甘愿承担万事。早在古时就预言祂要带来和平，圣经说：「他们要将刀打成犁头，把枪打成镰刀；这国不举刀攻击那国，他们也不再学习战事。」赛2:4
  2. 这并非难以置信；因为直到现在，那些天生凶悍的蛮族，只要仍向本地偶像献祭，就疯狂地自相残杀，片刻也离不开武器。
  3. 但他们一听到基督的教导，立即弃战从农；不再用武器武装双手，而是举手祷告。总之，他们不再互相争斗，而是转而武装自己，抵挡魔鬼和邪灵，用节制与心灵的德行制服它们。
  4. 这正证明救主是神，因为人们在偶像那里学不到的，他们却从祂那里学到；也让鬼魔和偶像的软弱无能彻底显露。鬼魔知道自己的无力，才让人彼此战斗，免得人一旦停止内争，就会转身与鬼魔作战。
  5. 现在，基督的门徒不再彼此为敌，却以德行阵列对抗鬼魔；他们击溃魔群，嘲笑魔王——撒但：青年能够自守，试炼里能忍耐，劳苦中能持恒，被辱时能忍受，被抢时看得开；奇妙的是，他们甚至轻看死亡，甘作基督的殉道者。

53. 外邦宗教的体系被基督一击瓦解——祂暗中对人良心说话。

  1. 再举一个显明救主神性的证据，这实在令人惊奇——世上有哪一个人、巫师、暴君或君王，曾经单枪匹马对抗如此众多的偶像崇拜、整支鬼魔军团、各种魔法以及当时正兴盛、迷惑众人的希腊智慧，并能一举制止它们？唯有我们的主、神真实的道做到了。祂暗暗揭示各人的谬误，把众人从它们手里救出；于是曾敬拜偶像的人如今践踏偶像，以前行魔法的人焚烧了巫书，自诩聪慧的人把研读福音置于所有学问之上。
  2. 他们过去所敬拜的，现在离弃；过去讥笑被钉的，如今敬拜为基督，承认祂是神；而他们那些被称为「神」的，在十字架的记号前被击溃。那位被钉的救主却在普世被宣告为神、为神子。希腊人敬奉的诸神在他们自己眼中也成了可耻之物；而接受基督教导的人活得比他们更纯洁。
  3. 如果这些作为都只是人的工作，那就请人指出古人中有哪位做过同样的事，好让我们信服；但若确实不是人的工作，而是神的工作，不信之人为何还如此不敬，不承认成就这些的主宰？
  4. 他们的处境就像有人透过被造之物却仍不认识那造物主；若他们能借着神对宇宙的掌管认识祂的神性，也必能明白基督的身体所行并非人事，而是万民救主——神之道的作为。若他们知道这一点，「就不至于」如保罗所言，「把荣耀的主钉在十字架上」。林前2:8

54. 正如看不见的神可以凭祂的工作被认识，藉着身体的工作也能认识成了肉身的道；由此我们认出祂使人得神化的使命。我们只列举少数事例，其余灿若群星，留给你亲自观看。

  1. 因此，如果有人想见那本性看不见、全然不可见的神，他可藉祂的工作认识祂；同样，若有人用悟性还看不透基督，也至少可凭祂身体的作为来判断，这是人的工作还是神的工作。
  2. 如果是人的，就让他讥笑；如果不是人的，而是神的，他就当承认，不要对不该嘲笑的事嗤笑；反要惊叹：神圣的事竟借着如此普通的方式向我们显明；由于死亡，众人得着不朽；借道成肉身，人认识了普世的护理和那位赐下并经营万有的神之道。
  3. 因为祂成为人，使我们得以成为神的儿女；祂显现在肉身，为要让我们认识那看不见的父；祂忍受人的凌辱，为要使我们承受不朽。祂自己毫无损伤，因祂是不受苦、不败坏的真道真神；而正为祂受苦的我们，祂却在祂的不受苦中维系并保守。
  4. 总的说来，救主因成了人而带来的成就多到难以计数；若有人想一一列出，好比想要站在海边数尽海浪。人眼无法全部捕捉涌来的波涛；同样，想把基督在肉身中一切成就尽数盘点，也是无法做到的：他所能想到的还不及祂事迹的万一。
  5. 与其想说尽全部，却连一小部分都难尽其妙，不如再提一点，就把全体留给你去惊叹。因凡事都奇妙；无论你把目光投向何处，都能看见道的神性在那里，心生极大的敬畏。

55. 小结：以上说明了异教神谕的终止、偶像的静默、信仰的迅速传播；真正的君王已经显现，使一切篡位的假神都缄口无言。

  1. 综上所述，你应该明白并深深惊叹：自从救主来到我们当中，偶像崇拜不仅没有再扩张，原有的也在减少、渐渐消失；希腊人的“智慧”不再进展，连仅存的也在衰败；鬼魔再想靠幻象、预言和法术行骗，只要敢尝试，就会被十字架的记号羞辱。
  2. 总而言之，你看见救主的教导在各处不断兴旺，而一切偶像崇拜及反对基督信仰的事物天天式微、失势、崩塌。既然如此，就敬拜那位「高过一切」的大能者——神的道，并定罪那些被祂败坏、被祂废除的事物。
  3. 正如太阳升起，黑暗就不再掌权；若哪处还有残余，也被阳光驱散。同样，神之道的神圣显现来到后，偶像的黑暗不再横行，世界各地都被祂的教训照亮。
  4. 又好比一位国王在宫中隐而未显时，一些奸人冒名自立，自称为王，欺骗无知之人；当真正的王显身，冒牌货立刻在他面前现形，众人看见真王，就离开曾迷惑他们的人。
  5. 同样，以前邪灵假冒神的荣耀欺骗人；但当神的道取了肉身，向我们显明祂的父时，邪灵的骗术就被终止。如今人转眼归向真实的神——父的道——离弃偶像，认识真神。
  6. 这一切都证明基督就是神的道、神的大能：人间的事物会终止，唯有基督的话长存；显而易见，消失的只是暂时，而那存到永远的乃是神——祂是真神的独生道子。

56. 因此，你若能，就详细查考圣经，用以补足这幅素描；并学会盼望祂的再临与审判。

  1. 亲爱的爱基督的人，这就算我们献给你的一幅简要草图，概述基督的信仰和祂向我们显现的奥秘。你若因此受到激发，再读到圣经，就当用心查考，从中更完整、更清楚地明白我们所说的一切细节。
  2. 因为圣经是神借着说话之人所启示并写成的。我们也只是把从这些与圣经亲近、并为基督神性作殉道见证的受默示老师那里学到的，转传给你这渴求真理的人。
  3. 你还会从中认识祂荣耀、真实的第二次显现：那时祂不再卑微，而要以自己的荣耀降临；不再是谦卑的形象，而是本身的威严；那时祂不再受苦，却要把十字架的果效——复活和不朽——赏赐众人；祂不再受审，而要按各人在肉身所行的善恶施行审判：行善的得天国，作恶的受永火和外面的黑暗。
  4. 正如主自己说：「从今以后，你们要看见人子坐在那权能者的右边，驾着天上的云，在父的荣耀里降临。」太26:64
  5. 因此，救主也用话语提醒我们那日子：「所以，你们要预备，也要警醒，因为你们不知道你们的主是哪一天来到。」太24:42 正如蒙福的保罗所言：「我们众人必要在基督的审判台前显露出来，使各人按着本身所行的，或善或恶受报。」林后5:10

57. 最重要的是，要活出圣洁，好使你配得吃那生命与知识之树的果子，进入永恒的喜乐，并归荣耀颂赞于神。

  1. 要真正查考圣经并正确认识其真理，就必须过敬虔的生活，保持清洁的心灵，并具备合乎基督的德行；这样受理性引导，人才可能达到所求，并在有限的人性范围内领会神之道的奥秘。
  2. 没有纯净的心思，若不以圣徒的榜样塑造生活，人绝不可能理解圣徒的话。
  3. 正如想看日光的人必先擦亮自己的眼，使之与光同质；又如想看一座城的人必定亲自到城里一样，凡想明白论神之人的心意，就该先藉生活洗净心灵，并通过效法圣徒的作为来亲近他们；与他们同过合乎神的生活，才可能领悟神向他们启示的真理，并因此与他们紧密相连，在审判日逃避罪人的火刑，承受为圣徒预备的天国——那「神为爱祂的人所预备的，是『眼睛未曾看见，耳朵未曾听见，人心也未曾想到』的」。林前2:9 愿荣耀、权能归给父与子，并在圣灵里，直到永永远远。阿们。

On the Incarnation of the Word

1. Introductory — The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father has saved the world by Him through Whom he first made it

  1. Whereas in what precedes we have drawn out — choosing a few points from among many — a sufficient account of the error of the heathen concerning idols, and of the worship of idols, and how they originally came to be invented; how, namely,out of wickedness men devised for themselves the worshipping of idols: and whereas we have by God’s grace noted somewhat also of the divinity of the Word of the Father, and of His universal Providence and power,and that the Good Father through Him orders all things, and all things are moved by Him, and in Him are quickened: come now, Macarius (worthy of that name), and true lover of Christ,let us follow up the faith ofour religion, and set forth also what relates to the Word’s becoming Man, and to His divine Appearing among us, which Jews traduce and Greeks laugh to scorn, but we worship; in order that, all the more for the seeming low estate of the Word, your piety toward Him may be increased and multiplied.
  2. For the more He is mocked among the unbelieving, the more witness does He give of His own Godhead; inasmuch as He not only Himself demonstrates as possible what men mistake, thinking impossible, but what men deride as unseemly, this by His own goodness He clothes with seemliness, and what men, in their conceit of wisdom, laugh at as merely human, He by His own power demonstrates to be divine, subduing the pretensions of idols by His supposed humiliation — by the Cross — and those who mock and disbelieve invisibly winning over to recognise His divinity and power.
  3. But to treat this subject it is necessary to recall what has been previously said; in order that you may neither fail to know the cause of the bodily appearing of the Word of the Father, so high and so great, nor think it a consequence of His own nature that the Saviour has worn a body; but that being incorporeal by nature, and Word from the beginning, He has yet of the loving-kindness and goodness of His own Father been manifested to us in a human body for our salvation.
  4. It is, then, proper for us to begin the treatment of this subject by speaking of the creation of the universe, and of God its Artificer, that so it may be duly perceived that the renewal of creation has been the work of the self-same Word that made it at the beginning. For it will appear not inconsonant for the Father to have wrought its salvation in Him by Whose means He made it.

2. Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). But diversity of bodies and parts argues a creating intellect. (2.) Platonists (pre-existent matter.) But this subjects God to human limitations, making Him not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from Scripture

  1. Of the making of the universe and the creation of all things many have taken different views, and each man has laid down the law just as he pleased. For some say that all things have come into being of themselves, and in a chance fashion; as, for example, the Epicureans, who tell us in their self-contempt, that universal providence does not exist, speaking right in the face of obvious fact and experience.
  2. For if, as they say, everything has had its beginning of itself, and independently of purpose, it would follow that everything had come into mere being, so as to be alike and not distinct. For it would follow in virtue of the unity of body that everything must be sun or moon, and in the case of men it would follow that the whole must be hand, or eye, or foot. But as it is this is not so. On the contrary, we see a distinction of sun, moon, and earth; and again, in the case of human bodies, of foot, hand, and head. Now, such separate arrangement as this tells us not of their having come into being of themselves, but shows that a cause preceded them; from which cause it is possible to apprehend God also as the Maker and Orderer of all.
  3. But others, including Plato, who is in such repute among the Greeks, argue that God has made the world out of matter previously existing and without beginning. For God could have made nothing had not the material existed already; just as the wood must exist ready at hand for the carpenter, to enable him to work at all.
  4. But in so saying they know not that they are investing God with weakness. For if He is not Himself the cause of the material, but makes things only of previously existing material, He proves to be weak, because unable to produce anything He makes without the material; just as it is without doubt a weakness of the carpenter not to be able to make anything required without his timber. For, ex hypothesi, had not the material existed, God would not have made anything. And how could He in that case be called Maker and Artificer, if He owes His ability to make to some other source — namely, to the material? So that if this be so, God will be on their theory a Mechanic only, and not a Creator out of nothing; if, that is, He works at existing material, but is not Himself the cause of the material. For He could not in any sense be called Creator unless He is Creator of the material of which the things created have in their turn been made.
  5. But the sectaries imagine to themselves a different artificer of all things, other than the Father of our Lord Jesus Christ, in deep blindness even as to the words they use.
  6. For whereas the Lord says to the Jews: “Have you not read that from the beginning He which created them made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall become one flesh?” and then, referring to the Creator, says, “What, therefore, God has joined together let not man put asunder:” how come these men to assert that the creation is independent of the Father? Or if, in the words of John, who says, making no exception, “All things John 1:3 were made by Him,” and “without Him was not anything made,” how could the artificer be another, distinct from the Father of Christ?

3. The true doctrine. Creation out of nothing, of God's lavish bounty of being. Man created above the rest, but incapable of independent perseverance. Hence the exceptional and supra-natural gift of being in God's Image, with the promise of bliss conditionally upon his perseverance in grace.

  1. Thus do they vainly speculate. But the godly teaching and the faith according to Christ brands their foolish language as godlessness. For it knows that it was not spontaneously, because forethought is not absent; nor of existing matter, because God is not weak; but that out of nothing, and without its having any previous existence, God made the universe to exist through His word, as He says firstly through Moses: “In Genesis 1:1 the beginning God created the heaven and the earth;” secondly, in the most edifying book of the Shepherd, “First of all believe that God is one, which created and framed all things, and made them to exist out of nothing.”
  2. To which also Paul refers when he says, “By Hebrews 11:3 faith we understand that the worlds have been framed by the Word of God, so that what is seen has not been made out of things which do appear.”
  3. For God is good, or rather is essentially the source of goodness: nor could one that is good be niggardly of anything: whence, grudging existence to none, He has made all things out of nothing by His own Word, Jesus Christ our Lord. And among these, having taken special pity, above all things on earth, upon the race of men, and having perceived its inability, by virtue of the condition of its origin, to continue in one stay, He gave them a further gift, and He did not barely create man, as He did all the irrational creatures on the earth, but made them after His own image, giving them a portion even of the power of His own Word; so that having as it were a kind of reflexion of the Word, and being made rational, they might be able to abide ever in blessedness, living the true life which belongs to all the saints in paradise.
  4. But knowing once more how the will of man could sway to either side, in anticipation He secured the grace given them by a law and by the spot where He placed them. For He brought them into His own garden, and gave them a law: so that, if they kept the grace and remained good, they might still keep the life in paradise without sorrow or pain or care besides having the promise of incorruption in heaven; but that if they transgressed and turned back, and became evil, they might know that they were incurring that corruption in death which was theirs by nature: no longer to live in paradise, but cast out of it from that time forth to die and to abide in death and in corruption.
  5. Now this is that of which Holy Writ also gives warning, saying in the Person of God: “Of every tree that is in the garden, eating you shall eat: but of the tree of the knowledge of good and evil, you shall not eat of it, but on the day that you eat, dying you shall die.” But by “dying you shall die,” what else could be meant than not dying merely, but also abiding ever in the corruption of death?

4. Our creation and God's Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world.

  1. You are wondering, perhaps, for what possible reason, having proposed to speak of the Incarnation of the Word, we are at present treating of the origin of mankind. But this, too, properly belongs to the aim of our treatise.
  2. For in speaking of the appearance of the Saviour among us, we must needs speak also of the origin of men, that you may know that the reason of His coming down was because of us, and that our transgression called forth the loving-kindness of the Word, that the Lord should both make haste to help us and appear among men.
  3. For of His becoming Incarnate we were the object, and for our salvation He dealt so lovingly as to appear and be born even in a human body.
  4. Thus, then, God has made man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God, and devised and contrived evil for themselves (as was said in the former treatise), received the condemnation of death with which they had been threatened; and from thenceforth no longer remained as they were made, but were being corrupted according to their devices; and death had the mastery over them as king. Romans 5:14 For transgression of the commandment was turning them back to their natural state, so that just as they have had their being out of nothing, so also, as might be expected, they might look for corruption into nothing in the course of time.
  5. For if, out of a former normal state of non-existence, they were called into being by the Presence and loving-kindness of the Word, it followed naturally that when men were bereft of the knowledge of God and were turned back to what was not (for what is evil is not, but what is good is), they should, since they derive their being from God who IS, be everlastingly bereft even of being; in other words, that they should be disintegrated and abide in death and corruption.
  6. For man is by nature mortal, inasmuch as he is made out of what is not; but by reason of his likeness to Him that is (and if he still preserved this likeness by keeping Him in his knowledge) he would stay his natural corruption, and remain incorrupt; as Wisdom Wisdom 6:18 says: “The taking heed to His laws is the assurance of immortality;” but being incorrupt, he would live henceforth as God, to which I suppose the divine Scripture refers, when it says: “I have said you are gods, and you are all sons of the most Highest; but you die like men, and fall as one of the princes.”

5. For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. But men, having rejected things eternal, and, by counsel of the devil, turned to the things of corruption, became the cause of their own corruption in death, being, as I said before, by nature corruptible, but destined, by the grace following from partaking of the Word, to have escaped their natural state, had they remained good.

  1. For because of the Word dwelling with them, even their natural corruption did not come near them, as Wisdom also says: “God made man for incorruption, and as an image of His own eternity; but by envy of the devil death came into the world.” But when this had come to pass, men began to die, while corruption thence-forward prevailed against them, gaining even more than its natural power over the whole race, inasmuch as it had, owing to the transgression of the commandment, the threat of the Deity as a further advantage against them.
  2. For even in their misdeeds men had not stopped short at any set limits; but gradually pressing forward, have passed on beyond all measure: having to begin with been inventors of wickedness and called down upon themselves death and corruption; while later on, having turned aside to wrong and exceeding all lawlessness, and stopping at no one evil but devising all manner of new evils in succession, they have become insatiable in sinning.
  3. For there were adulteries everywhere and thefts, and the whole earth was full of murders and plunderings. And as to corruption and wrong, no heed was paid to law, but all crimes were being practised everywhere, both individually and jointly. Cities were at war with cities, and nations were rising up against nations; and the whole earth was rent with civil commotions and battles; each man vying with his fellows in lawless deeds.
  4. Nor were even crimes against nature far from them, but, as the Apostle and witness of Christ says: “For their Romans 1:26-27 women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the women, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was meet.”

6. The human race then was wasting, God's image was being effaced, and His work ruined. Either, then, God must forego His spoken word by which man had incurred ruin; or that which had shared in the being of the Word must sink back again into destruction, in which case God's design would be defeated. What then? Was God's goodness to suffer this? But if so, why had man been made? It could have been weakness, not goodness on God's part.

  1. For this cause, then, death having gained upon men, and corruption abiding upon them, the race of man was perishing; the rational man made in God’s image was disappearing, and the handiwork of God was in process of dissolution.
  2. For death, as I said above, gained from that time forth a legal Genesis 2:15 hold over us, and it was impossible to evade the law, since it had been laid down by God because of the transgression, and the result was in truth at once monstrous and unseemly.
  3. For it were monstrous, firstly, that God, having spoken, should prove false — that, when once He had ordained that man, if he transgressed the commandment, should die the death, after the transgression man should not die, but God’s word should be broken. For God would not be true, if, when He had said we should die, man died not.
  4. Again, it were unseemly that creatures once made rational, and having partaken of the Word, should go to ruin, and turn again toward non-existence by the way of corruption.
  5. For it were not worthy of God’s goodness that the things He had made should waste away, because of the deceit practised on men by the devil.
  6. Especially it was unseemly to the last degree that God’s handicraft among men should be done away, either because of their own carelessness, or because of the deceitfulness of evil spirits.
  7. So, as the rational creatures were wasting and such works in course of ruin, what was God in His goodness to do? Suffer corruption to prevail against them and death to hold them fast? And where were the profit of their having been made, to begin with? For better were they not made, than once made, left to neglect and ruin.
  8. For neglect reveals weakness, and not goodness on God’s part — if, that is, He allows His own work to be ruined when once He had made it — more so than if He had never made man at all.
  9. For if He had not made them, none could impute weakness; but once He had made them, and created them out of nothing, it were most monstrous for the work to be ruined, and that before the eyes of the Maker.
  10. It was, then, out of the question to leave men to the current of corruption; because this would be unseemly, and unworthy of God’s goodness.

7. On the other hand there was the consistency of God's nature, not to be sacrificed for our profit. Were men, then, to be called upon to repent? But repentance cannot avert the execution of a law; still less can it remedy a fallen nature. We have incurred corruption and need to be restored to the Grace of God's Image. None could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all, (3) represent all to the Father.

  1. But just as this consequence must needs hold, so, too, on the other side the just claims of God lie against it: that God should appear true to the law He had laid down concerning death. For it were monstrous for God, the Father of truth, to appear a liar for our profit and preservation.
  2. So here, once more, what possible course was God to take? To demand repentance of men for their transgression? For this one might pronounce worthy of God; as though, just as from transgression men have become set towards corruption, so from repentance they may once more be set in the way of incorruption.
  3. But repentance would, firstly, fail to guard the just claim of God. For He would still be none the more true, if men did not remain in the grasp of death; nor, secondly, does repentance call men back from what is their nature — it merely stays them from acts of sin.
  4. Now, if there were merely a misdemeanour in question, and not a consequent corruption, repentance were well enough. But if, when transgression had once gained a start, men became involved in that corruption which was their nature, and were deprived of the grace which they had, being in the image of God, what further step was needed? Or what was required for such grace and such recall, but the Word of God, which had also at the beginning made everything out of nought?
  5. For His it was once more both to bring the corruptible to incorruption, and to maintain intact the just claim of the Father upon all. For being Word of the Father, and above all, He alone of natural fitness was both able to recreate everything, and worthy to suffer on behalf of all and to be ambassador for all with the Father.

8. The Word, then, visited that earth in which He was yet always present; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life.

  1. For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us.
  2. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what had come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how little by little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery — lest the creature should perish, and His Father’s handiwork in men be spent for nought — He takes unto Himself a body, and that of no different sort from ours.
  3. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling.
  4. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father — doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.

9. The Word, since death alone could stay the plague, took a mortal body which, united with Him, should avail for all, and by partaking of His immortality stay the corruption of the Race. By being above all, He made His Flesh an offering for our souls; by being one with us all, he clothed us with immortality. Simile to illustrate this.

  1. For the Word, perceiving that no otherwise could the corruption of men be undone save by death as a necessary condition, while it was impossible for the Word to suffer death, being immortal, and Son of the Father; to this end He takes to Himself a body capable of death, that it, by partaking of the Word Who is above all, might be worthy to die in the stead of all, and might, because of the Word which had come to dwell in it, remain incorruptible, and that thenceforth corruption might be stayed from all by the Grace of the Resurrection. Whence, by offering unto death the body He Himself had taken, as an offering and sacrifice free from any stain, straightway He put away death from all His peers by the offering of an equivalent.
  2. For being over all, the Word of God naturally by offering His own temple and corporeal instrument for the life of all satisfied the debt by His death. And thus He, the incorruptible Son of God, being conjoined with all by a like nature, naturally clothed all with incorruption, by the promise of the resurrection. For the actual corruption in death has no longer holding-ground against men, by reason of the Word, which by His one body has come to dwell among them.
  3. And like as when a great king has entered into some large city and taken up his abode in one of the houses there, such city is at all events held worthy of high honour, nor does any enemy or bandit any longer descend upon it and subject it; but, on the contrary, it is thought entitled to all care, because of the king’s having taken up his residence in a single house there: so, too, has it been with the Monarch of all.
  4. For now that He has come to our realm, and taken up his abode in one body among His peers, henceforth the whole conspiracy of the enemy against mankind is checked, and the corruption of death which before was prevailing against them is done away. For the race of men had gone to ruin, had not the Lord and Saviour of all, the Son of God, come among us to meet the end of death.

10. By a like simile, the reasonableness of the work of redemption is shown. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought.

  1. Now in truth this great work was peculiarly suited to God’s goodness. For if a king, having founded a house or city, if it be beset by bandits from the carelessness of its inmates, does not by any means neglect it, but avenges and reclaims it as his own work, having regard not to the carelessness of the inhabitants, but to what beseems himself; much more did God the Word of the all-good Father not neglect the race of men, His work, going to corruption: but, while He blotted out the death which had ensued by the offering of His own body, He corrected their neglect by His own teaching, restoring all that was man’s by His own power.
  2. And of this one may be assured at the hands of the Saviour’s own inspired writers, if one happen upon their writings, where they say: “For the 2 Corinthians 5:14-15 love of Christ constrains us; because we thus judge, that if one died for all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him Who for our sakes died and rose again,” our Lord Jesus Christ. And, again: “But Hebrews 2:9 we behold Him, Who has been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste of death for every man.”
  3. Then He also points out the reason why it was necessary for none other than God the Word Himself to become incarnate; as follows: “For it became Him, for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering;” by which words He means,— that it belonged to none other to bring man back from the corruption which had begun, than the Word of God, Who had also made them from the beginning.
  4. And that it was in order to the sacrifice for bodies such as His own that the Word Himself also assumed a body, to this, also, they refer in these words: “Forasmuch then as the children are the sharers in blood and flesh, He also Himself in like manner partook of the same, that through death He might bring to naught Him that had the power of death, that is, the devil; and might deliver them who, through fear of death, were all their lifetime subject to bondage.”
  5. For by the sacrifice of His own body, He both put an end to the law which was against us, and made a new beginning of life for us, by the hope of resurrection which He has given us. For since from man it was that death prevailed over men, for this cause conversely, by the Word of God being made man has come about the destruction of death and the resurrection of life; as the man which bore Christ says: “For 1 Corinthians 15:21-22 since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive:” and so forth. For no longer now do we die as subject to condemnation; but as men who rise from the dead we await the general resurrection of all, “which 1 Timothy 6:15 in its own times He shall show,” even God, Who has also wrought it, and bestowed it upon us.
  6. This then is the first cause of the Saviour’s being made man. But one might see from the following reasons also, that His gracious coming among us was fitting to have taken place.

11. Second reason for the Incarnation. God, knowing that man was not by nature sufficient to know Him, gave him, in order that he might have some profit in being, a knowledge of Himself. He made them in the Image of the Word, that thus they might know the Word, and through Him the Father. Yet man, despising this, fell into idolatry, leaving the unseen God for magic and astrology; and all this in spite of God's manifold revelation of Himself.

  1. God, Who has the power over all things, when He was making the race of men through His own Word, seeing the weakness of their nature, that it was not sufficient of itself to know its Maker, nor to get any idea at all of God; because while He was uncreate, the creatures had been made of nought, and while He was incorporeal, men had been fashioned in a lower way in the body, and because in every way the things made fell far short of being able to comprehend and to know their Maker — taking pity, I say, on the race of men, inasmuch as He is good, He did not leave them destitute of the knowledge of Himself, lest they should find no profit in existing at all.
  2. For what profit to the creatures if they knew not their Maker? Or how could they be rational without knowing the Word (and Reason) of the Father, in Whom they received their very being? For there would be nothing to distinguish them even from brute creatures if they had knowledge of nothing but earthly things. Nay, why did God make them at all, as He did not wish to be known by them?
  3. Whence, lest this should be so, being good, He gives them a share in His own Image, our Lord Jesus Christ, and makes them after His own Image and after His likeness: so that by such grace perceiving the Image, that is, the Word of the Father, they may be able through Him to get an idea of the Father, and knowing their Maker, live a happy and truly blessed life.
  4. But men once more in their perversity having set at nought, in spite of all this, the grace given them, so wholly rejected God, and so darkened their soul, as not merely to forget their idea of God, but also to fashion for themselves one invention after another. For not only did they grave idols for themselves, instead of the truth, and honour things that were not before the living God, “and Romans 1:25 serve the creature rather than the Creator,” but, worst of all, they transferred the honour of God even to stocks and stones and to every material object and to men, and went even further than this, as we have said in the former treatise.
  5. So far indeed did their impiety go, that they proceeded to worship devils, and proclaimed them as gods, fulfilling their own lusts. For they performed, as was said above, offerings of brute animals, and sacrifices of men, as was meet for them, binding themselves down all the faster under their maddening inspirations.
  6. For this reason it was also that magic arts were taught among them, and oracles in various places led men astray, and all men ascribed the influences of their birth and existence to the stars and to all the heavenly bodies, having no thought of anything beyond what was visible.
  7. And, in a word, everything was full of irreligion and lawlessness, and God alone, and His Word, was unknown, albeit He had not hidden Himself out of men’s sight, nor given the knowledge of Himself in one way only; but had, on the contrary, unfolded it to them in many forms and by many ways.

12. For though man was created in grace, God, foreseeing his forgetfulness, provided also the works of creation to remind man of him. Yet further, He ordained a Law and Prophets, whose ministry was meant for all the world. Yet men heeded only their own lusts.

  1. For whereas the grace of the Divine Image was in itself sufficient to make known God the Word, and through Him the Father; still God, knowing the weakness of men, made provision even for their carelessness: so that if they cared not to know God of themselves, they might be enabled through the works of creation to avoid ignorance of the Maker.
  2. But since men’s carelessness, little by little, descends to lower things, God made provision, once more, even for this weakness of theirs, by sending a law, and prophets, men such as they knew, so that even if they were not ready to look up to heaven and know their Creator, they might have their instruction from those near at hand. For men are able to learn from men more directly about higher things.
  3. So it was open to them, by looking into the height of heaven, and perceiving the harmony of creation, to know its Ruler, the Word of the Father, Who, by His own providence over all things makes known the Father to all, and to this end moves all things, that through Him all may know God.
  4. Or, if this were too much for them, it was possible for them to meet at least the holy men,and through them to learn of God, the Maker of all things, the Father of Christ; and that the worship of idols is godlessness, and full of all impiety.
  5. Or it was open to them, by knowing the law even, to cease from all lawlessness and live a virtuous life. For neither was the law for the Jews alone, nor were the Prophets sent for them only, but, though sent to the Jews and persecuted by the Jews, they were for all the world a holy school of the knowledge of God and the conduct of the soul.
  6. God’s goodness then and loving-kindness being so great — men nevertheless, overcome by the pleasures of the moment and by the illusions and deceits sent by demons, did not raise their heads toward the truth, but loaded themselves the more with evils and sins, so as no longer to seem rational, but from their ways to be reckoned void of reason.

13. Here again, was God to keep silence? To allow to false gods the worship He made us to render to Himself? A king whose subjects had revolted would, after sending letters and messages, go to them in person. How much more shall God restore in us the grace of His image. This men, themselves but copies, could not do. Hence the Word Himself must come (1) to recreate, (2) to destroy death in the Body.

  1. So then, men having thus become brutalized, and demoniacal deceit thus clouding every place, and hiding the knowledge of the true God, what was God to do? To keep still silence at so great a thing, and suffer men to be led astray by demons and not to know God?
  2. And what was the use of man having been originally made in God’s image? For it had been better for him to have been made simply like a brute animal, than, once made rational, for him to live the life of the brutes.
  3. Or where was any necessity at all for his receiving the idea of God to begin with? For if he be not fit to receive it even now, it were better it had not been given him at first.
  4. Or what profit to God Who has made them, or what glory to Him could it be, if men, made by Him, do not worship Him, but think that others are their makers? For God thus proves to have made these for others instead of for Himself.
  5. Once again, a merely human king does not let the lands he has colonized pass to others to serve them, nor go over to other men; but he warns them by letters, and often sends to them by friends, or, if need be, he comes in person, to put them to rebuke in the last resort by his presence, only that they may not serve others and his own work be spent for naught.
  6. Shall not God much more spare His own creatures, that they be not led astray from Him and serve things of nought? Especially since such going astray proves the cause of their ruin and undoing, and since it was unfitting that they should perish which had once been partakers of God’s image.
  7. What then was God to do? Or what was to be done save the renewing of that which was in God’s image, so that by it men might once more be able to know Him? But how could this have come to pass save by the presence of the very Image of God, our Lord Jesus Christ? For by men’s means it was impossible, since they are but made after an image; nor by angels either, for not even they are (God’s) images. Whence the Word of God came in His own person, that, as He was the Image of the Father, He might be able to create afresh the man after the image.
  8. But, again, it could not else have taken place had not death and corruption been done away.
  9. Whence He took, in natural fitness, a mortal body, that while death might in it be once for all done away, men made after His Image might once more be renewed. None other then was sufficient for this need, save the Image of the Father.

14. A portrait once effaced must be restored from the original. Thus the Son of the Father came to seek, save, and regenerate. No other way was possible. Blinded himself, man could not see to heal. The witness of creation had failed to preserve him, and could not bring him back. The Word alone could do so. But how? Only by revealing Himself as Man.

  1. For as, when the likeness painted on a panel has been effaced by stains from without, he whose likeness it is must needs come once more to enable the portrait to be renewed on the same wood: for, for the sake of his picture, even the mere wood on which it is painted is not thrown away, but the outline is renewed upon it;
  2. in the same way also the most holy Son of the Father, being the Image of the Father, came to our region to renew man once made in His likeness, and find him, as one lost, by the remission of sins; as He says Himself in the Gospels: “I came Luke 19:10 to find and to save the lost.” Whence He said to the Jews also: “Except John 3:3 a man be born again,” not meaning, as they thought, birth from woman, but speaking of the soul born and created anew in the likeness of God’s image.
  3. But since wild idolatry and godlessness occupied the world, and the knowledge of God was hid, whose part was it to teach the world concerning the Father? Man’s, might one say? But it was not in man’s power to penetrate everywhere beneath the sun; for neither had they the physical strength to run so far, nor would they be able to claim credence in this matter, nor were they sufficient by themselves to withstand the deceit and impositions of evil spirits.
  4. For where all were smitten and confused in soul from demoniacal deceit, and the vanity of idols, how was it possible for them to win over man’s soul and man’s mind — whereas they cannot even see them? Or how can a man convert what he does not see?
  5. But perhaps one might say creation was enough; but if creation were enough, these great evils would never have come to pass. For creation was there already, and all the same, men were grovelling in the same error concerning God.
  6. Who, then, was he needed, save the Word of God, that sees both soul and mind, and that gives movement to all things in creation, and by them makes known the Father? For He who by His own Providence and ordering of all things was teaching men concerning the Father, He it was that could renew this same teaching as well.
  7. How, then, could this have been done? Perhaps one might say, that the same means were open as before, for Him to show forth the truth about the Father once more by means of the work of creation. But this was no longer a sure means. Quite the contrary; for men missed seeing this before, and have turned their eyes no longer upward but downward.
  8. Whence, naturally, willing to profit men, He sojourns here as man, taking to Himself a body like the others, and from things of earth, that is by the works of His body [He teaches them], so that they who would not know Him from His Providence and rule over all things, may even from the works done by His actual body know the Word of God which is in the body, and through Him the Father.

15. Thus the Word condescended to man's engrossment in corporeal things, by even taking a body. All man's superstitions He met halfway; whether men were inclined to worship Nature, Man, Demons, or the dead, He showed Himself Lord of all these.

  1. For as a kind teacher who cares for His disciples, if some of them cannot profit by higher subjects, comes down to their level, and teaches them at any rate by simpler courses; so also did the Word of God. As Paul also says: “For seeing 1 Corinthians 1:21 that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the word preached to save them that believe.”
  2. For seeing that men, having rejected the contemplation of God, and with their eyes downward, as though sunk in the deep, were seeking about for God in nature and in the world of sense, feigning gods for themselves of mortal men and demons; to this end the loving and general Saviour of all, the Word of God, takes to Himself a body, and as Man walks among all men and meets the senses of all men half-way, to the end, I say, that they who think that God is corporeal may from what the Lord effects by His body perceive the truth, and through Him recognize the Father.
  3. So, men as they were, and human in all their thoughts, on whatever objects they fixed their senses, there they saw themselves met half-way, and taught the truth from every side.
  4. For if they looked with awe upon the Creation, yet they saw how she confessed Christ as Lord; or if their mind was swayed toward men, so as to think them gods, yet from the Saviour’s works, supposing they compared them, the Saviour alone among men appeared Son of God; for there were no such works done among the rest as have been done by all the Word of God.
  5. Or if they were biassed toward evil spirits, even, yet seeing them cast out by the Word, they were to know that He alone, the Word of God, was God, and that the spirits were none.
  6. Or if their mind had already sunk even to the dead, so as to worship heroes, and the gods spoken of in the poets, yet, seeing the Saviour’s resurrection, they were to confess them to be false gods, and that the Lord alone is true, the Word of the Father, that was Lord even of death.
  7. For this cause He was both born and appeared as Man, and died, and rose again, dulling and casting into the shade the works of all former men by His own, that in whatever direction the bias of men might be, from thence He might recall them, and teach them of His own true Father, as He Himself says: “I came to save and to find that which was lost.”

16. He came then to attract man's sense-bound attention to Himself as man, and so to lead him on to know Him as God.

  1. For men’s mind having finally fallen to things of sense, the Word disguised Himself by appearing in a body, that He might, as Man, transfer men to Himself, and centre their senses on Himself, and, men seeing Him thenceforth as Man, persuade them by the works He did that He is not Man only, but also God, and the Word and Wisdom of the true God.
  2. This, too, is what Paul means to point out when he says: “That ye Ephesians 3:18-19 being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length, and height and depth, and to know the love of Christ which passes knowledge, that you may be filled unto all the fullness of God.”
  3. For by the Word revealing Himself everywhere, both above and beneath, and in the depth and in the breadth — above, in the creation; beneath, in becoming man; in the depth, in Hades; and in the breadth, in the world — all things have been filled with the knowledge of God.Isaiah 11:9
  4. Now for this cause, also, He did not immediately upon His coming accomplish His sacrifice on behalf of all, by offering His body to death and raising it again, for by this means He would have made Himself invisible. But He made Himself visible enough by what He did, abiding in it, and doing such works, and showing such signs, as made Him known no longer as Man, but as God the Word.
  5. For by His becoming Man, the Saviour was to accomplish both works of love; first, in putting away death from us and renewing us again; secondly, being unseen and invisible, in manifesting and making Himself known by His works to be the Word of the Father, and the Ruler and King of the universe.

17. How the Incarnation did not limit the ubiquity of the Word, nor diminish His Purity. (Simile of the Sun.)

  1. For He was not, as might be imagined, circumscribed in the body, nor, while present in the body, was He absent elsewhere; nor, while He moved the body, was the universe left void of His working and Providence; but, thing most marvellous, Word as He was, so far from being contained by anything, He rather contained all things Himself; and just as while present in the whole of Creation, He is at once distinct in being from the universe, and present in all things by His own power — giving order to all things, and over all and in all revealing His own providence, and giving life to each thing and all things, including the whole without being included, but being in His own Father alone wholly and in every respect —
  2. thus, even while present in a human body and Himself quickening it, He was, without inconsistency, quickening the universe as well, and was in every process of nature, and was outside the whole, and while known from the body by His works, He was none the less manifest from the working of the universe as well.
  3. Now, it is the function of soul to behold even what is outside its own body, by acts of thought, without, however, working outside its own body, or moving by its presence things remote from the body. Never, that is, does a man, by thinking of things at a distance, by that fact either move or displace them; nor if a man were to sit in his own house and reason about the heavenly bodies, would he by that fact either move the sun or make the heavens revolve. But he sees that they move and have their being, without being actually able to influence them.
  4. Now, the Word of God in His man’s nature was not like that; for He was not bound to His body, but rather was Himself wielding it, so that He was not only in it, but was actually in everything, and while external to the universe, abode in His Father only.
  5. And this was the wonderful thing that He was at once walking as man, and as the Word was quickening all things, and as the Son was dwelling with His Father. So that not even when the Virgin bore Him did He suffer any change, nor by being in the body was [His glory] dulled: but, on the contrary, He sanctified the body also.
  6. For not even by being in the universe does He share in its nature, but all things, on the contrary, are quickened and sustained by Him.
  7. For if the sun too, which was made by Him, and which we see, as it revolves in the heaven, is not defiled by touching the bodies upon earth, nor is it put out by darkness, but on the contrary itself illuminates and cleanses them also, much less was the all-holy Word of God, Maker and Lord also of the sun, defiled by being made known in the body; on the contrary, being incorruptible, He quickened and cleansed the body also, which was in itself mortal: “who 1 Peter 2:22 did,” for so it says, “no sin, neither was guile found in His mouth.”

18. How the Word and Power of God works in His human actions: by casting out devils, by Miracles, by His Birth of the Virgin.

  1. Accordingly, when inspired writers on this matter speak of Him as eating and being born, understand that the body, as body, was born, and sustained with food corresponding to its nature, while God, the Word Himself, Who was united with the body, while ordering all things, also by the works He did in the body showed Himself to be not man, but God the Word. But these things are said of Him, because the actual body which ate, was born, and suffered, belonged to none other but to the Lord: and because, having become man, it was proper for these things to be predicated of Him as man, to show Him to have a body in truth, and not in seeming.
  2. But just as from these things He was known to be bodily present, so from the works He did in the body He made Himself known to be Son of God. Whence also He cried to the unbelieving Jews; “If John 10:37-38 I do not the works of My Father, believe Me not. But if I do them, though you believe not Me, believe My works; that you may know and understand that the Father is in Me, and I in the Father.”
  3. For just as, though invisible, He is known through the works of creation; so, having become man, and being in the body unforeseen, it may be known from His works that He Who can do these is not man, but the Power and Word of God.
  4. For His charging evil spirits, and their being driven forth, this deed is not of man, but of God. Or who that saw Him healing the diseases to which the human race is subject, can still think Him man and not God? For He cleansed lepers, made lame men to walk, opened the hearing of deaf men, made blind men to see again, and in a word drove away from men all diseases and infirmities: from which acts it was possible even for the most ordinary observer to see His Godhead. For who that saw Him give back what was deficient to men born lacking, and open the eyes of the man blind from his birth, would have failed to perceive that the nature of men was subject to Him, and that He was its Artificer and Maker? For He that gave back that which the man from his birth had not, must be, it is surely evident, the Lord also of men’s natural birth.
  5. Therefore, even to begin with, when He was descending to us, He fashioned His body for Himself from a Virgin, thus to afford to all no small proof of His Godhead, in that He Who formed this is also Maker of everything else as well. For who, seeing a body proceeding forth from a Virgin alone without man, can fail to infer that He Who appears in it is Maker and Lord of other bodies also?
  6. Or who, seeing the substance of water changed and transformed into wine, fails to perceive that He Who did this is Lord and Creator of the substance of all waters? For to this end He went upon the sea also as its Master, and walked as on dry land, to afford evidence to them that saw it of His lordship over all things. And in feeding so vast a multitude on little, and of His own self yielding abundance where none was, so that from five loaves five thousand had enough, and left so much again over, did He show Himself to be any other than the very Lord Whose Providence is over all things?

19. Man, unmoved by nature, was to be taught to know God by that sacred Manhood, Whose deity all nature confessed, especially in His Death.

  1. But all this it seemed well for the Saviour to do; that since men had failed to know His Providence, revealed in the Universe, and had failed to perceive His Godhead shown in creation, they might at any rate from the works of His body recover their sight, and through Him receive an idea of all the knowledge of the Father, inferring, as I said before, from particular cases His Providence over the whole.
  2. For who that saw His power over evil spirits, or who that saw the evil spirits confess that He was their Lord, will hold his mind any longer in doubt whether this be the Son and Wisdom and Power of God?
  3. For He made even the creation break silence: in that even at His death, marvellous to relate, or rather at His actual trophy over death — the Cross I mean — all creation was confessing that He that was made manifest and suffered in the body was not man merely, but the Son of God and Saviour of all. For the sun hid His face, and the earth quaked and the mountains were rent: all men were awed. Now these things showed that Christ on the Cross was God, while all creation was His slave, and was witnessing by its fear to its Master’s presence. Thus, then, God the Word showed Himself to men by His works. But Our next step must be to recount and speak of the end of His bodily life and course, and of the nature of the death of His body; especially as this is the sum of our faith, and all men without exception are full of it: so that you may know that no whit the less from this also Christ is known to be God and the Son of God.

20. None, then, could bestow incorruption, but He Who had made, none restore the likeness of God, save His Own Image, none quicken, but the Life, none teach, but the Word. And He, to pay our debt of death, must also die for us, and rise again as our first-fruits from the grave. Mortal therefore His Body must be; corruptible, His Body could not be.

  1. We have, then, now stated in part, as far as it was possible, and as ourselves had been able to understand, the reason of His bodily appearing; that it was in the power of none other to turn the corruptible to incorruption, except the Saviour Himself, that had at the beginning also made all things out of nought and that none other could create anew the likeness of God’s image for men, save the Image of the Father; and that none other could render the mortal immortal, save our Lord Jesus Christ, Who is the Very Life; and that none other could teach men of the Father, and destroy the worship of idols, save the Word, that orders all things and is alone the true Only-begotten Son of the Father.
  2. But since it was necessary also that the debt owing from all should be paid again: for, as I have already said, it was owing that all should die, for which special cause, indeed, He came among us: to this intent, after the proofs of His Godhead from His works, He next offered up His sacrifice also on behalf of all, yielding His Temple to death in the stead of all, in order firstly to make men quit and free of their old trespass, and further to show Himself more powerful even than death, displaying His own body incorruptible, as first-fruits of the resurrection of all.
  3. And do not be surprised if we frequently repeat the same words on the same subject. For since we are speaking of the counsel of God, therefore we expound the same sense in more than one form, lest we should seem to be leaving anything out, and incur the charge of inadequate treatment: for it is better to submit to the blame of repetition than to leave out anything that ought to be set down.
  4. The body, then, as sharing the same nature with all, for it was a human body, though by an unparalleled miracle it was formed of a virgin only, yet being mortal, was to die also, conformably to its peers. But by virtue of the union of the Word with it, it was no longer subject to corruption according to its own nature, but by reason of the Word that had come to dwell in it it was placed out of the reach of corruption.
  5. And so it was that two marvels came to pass at once, that the death of all was accomplished in the Lord’s body, and that death and corruption were wholly done away by reason of the Word that was united with it. For there was need of death, and death must needs be suffered on behalf of all, that the debt owing from all might be paid.
  6. Whence, as I said before, the Word, since it was not possible for Him to die, as He was immortal, took to Himself a body such as could die, that He might offer it as His own in the stead of all, and as suffering, through His union with it, on behalf of all, “Bring Hebrews 2:14-15 to nought Him that had the power of death, that is the devil; and might deliver them who through fear of death were all their lifetime subject to bondage.”

21. Death brought to nought by the death of Christ. Why then did not Christ die privately, or in a more honourable way? He was not subject to natural death, but had to die at the hands of others. Why then did He die? Nay but for that purpose He came, and but for that, He could not have risen.

  1. Why, now that the common Saviour of all has died on our behalf, we, the faithful in Christ, no longer die the death as before, agreeably to the warning of the law; for this condemnation has ceased; but, corruption ceasing and being put away by the grace of the Resurrection, henceforth we are only dissolved, agreeably to our bodies’ mortal nature, at the time God has fixed for each, that we may be able to gain a better resurrection.
  2. For like the seeds which are cast into the earth, we do not perish by dissolution, but sown in the earth, shall rise again, death having been brought to nought by the grace of the Saviour. Hence it is that blessed Paul, who was made a surety of the Resurrection to all, says: “This corruptible 1 Corinthians 15:53-55 must put on incorruption, and this mortal must put on immortality; but when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death where is your sting? O grave where is your victory?”
  3. Why, then, one might say, if it were necessary for Him to yield up His body to death in the stead of all, did He not lay it aside as man privately, instead of going as far as even to be crucified? For it were more fitting for Him to have laid His body aside honourably, than ignominiously to endure a death like this.
  4. Now, see to it, I reply, whether such an objection be not merely human, whereas what the Saviour did is truly divine and for many reasons worthy of His Godhead. Firstly, because the death which befalls men comes to them agreeably to the weakness of their nature; for, unable to continue in one stay, they are dissolved with time. Hence, too, diseases befall them, and they fall sick and die. But the Lord is not weak, but is the Power of God and Word of God and Very Life.
  5. If, then, He had laid aside His body somewhere in private, and upon a bed, after the manner of men, it would have been thought that He also did this agreeably to the weakness of His nature, and because there was nothing in him more than in other men. But since He was, firstly, the Life and the Word of God, and it was necessary, secondly, for the death on behalf of all to be accomplished, for this cause, on the one hand, because He was life and power, the body gained strength in Him;
  6. while on the other, as death must needs come to pass, He did not Himself take, but received at others’ hands; the occasion of perfecting His sacrifice. Since it was not fit, either, that the Lord should fall sick, who healed the diseases of others; nor again was it right for that body to lose its strength, in which He gives strength to the weaknesses of others also.
  7. Why, then, did He not prevent death, as He did sickness? Because it was for this that He had the body, and it was unfitting to prevent it, lest the Resurrection also should be hindered, while yet it was equally unfitting for sickness to precede His death, lest it should be thought weakness on the part of Him that was in the body. Did He not then hunger? Yes; He hungered, agreeably to the properties of His body. But He did not perish of hunger, because of the Lord that wore it. Hence, even if He died to ransom all, yet He saw not corruption. For [His body] rose again in perfect soundness, since the body belonged to none other, but to the very Life.

22. But why did He not withdraw His body from the Jews, and so guard its immortality? (1) It became Him not to inflict death on Himself, and yet not to shun it. (2) He came to receive death as the due of others, therefore it should come to Him from without. (3) His death must be certain, to guarantee the truth of His Resurrection. Also, He could not die from infirmity, lest He should be mocked in His healing of others.

  1. But it were better, one might say, to have hidden from the designs of the Jews, that He might guard His body altogether from death. Now let such an one be told that this too was unbefitting the Lord. For as it was not fitting for the Word of God, being the Life, to inflict death Himself on His own body, so neither was it suitable to fly from death offered by others, but rather to follow it up unto destruction, for which reason He naturally neither laid aside His body of His own accord, nor, again, fled from the Jews when they took counsel against Him.
  2. But this did not show weakness on the Word’s part, but, on the contrary, showed Him to be Saviour and Life; in that He both awaited death to destroy it, and hasted to accomplish the death offered Him for the salvation of all.
  3. And besides, the Saviour came to accomplish not His own death, but the death of men; whence He did not lay aside His body by a death of His own John 10:17-18 — for He was Life and had none — but received that death which came from men, in order perfectly to do away with this when it met Him in His own body.
  4. Again, from the following also one might see the reasonableness of the Lord’s body meeting this end. The Lord was especially concerned for the resurrection of the body which He was set to accomplish. For what He was to do was to manifest it as a monument of victory over death, and to assure all of His having effected the blotting out of corruption, and of the incorruption of their bodies from thenceforward; as a gage of which and a proof of the resurrection in store for all, He has preserved His own body incorrupt.
  5. If, then, once more, His body had fallen sick, and the word had been sundered from it in the sight of all, it would have been unbecoming that He who healed the diseases of others should suffer His own instrument to waste in sickness. For how could His driving out the diseases of others have been believed Matthew 27:42 in if His own temple fell sick in Him? For either He had been mocked as unable to drive away diseases, or if He could, but did not, He would be thought insensible toward others also.

23. Necessity of a public death for the doctrine of the Resurrection.

  1. But even if, without any disease and without any pain, He had hidden His body away privily and by Himself “in Acts 26:26 a corner,” or in a desert place, or in a house, or anywhere, and afterwards suddenly appeared and said that He had been raised from the dead, He would have seemed on all hands to be telling idle tales Luke 24:11, and what He said about the Resurrection would have been all the more discredited, as there was no one at all to witness to His death. Now, death must precede resurrection, as it would be no resurrection did not death precede; so that if the death of His body had taken place anywhere in secret, the death not being apparent nor taking place before witnesses, His Resurrection too had been hidden and without evidence.
  2. Or why, while when He had risen He proclaimed the Resurrection, should He cause His death to take place in secret? Or why, while He drove out evil spirits in the presence of all, and made the man blind from his birth recover his sight, and changed the water into wine, that by these means He might be believed to be the Word of God, should He not manifest His mortal nature as incorruptible in the presence of all, that He might be believed Himself to be the Life?
  3. Or how were His disciples to have boldness in speaking of the Resurrection, were they not able to say that He first died? Or how could they be believed, saying that death had first taken place and then the Resurrection, had they not had as witnesses of His death the men before whom they spoke with boldness? For if, even as it was, when His death and Resurrection had taken place in the sight of all, the Pharisees of that day would not believe, but compelled even those who had seen the Resurrection to deny it, why, surely, if these things had happened in secret, how many pretexts for disbelief would they have devised?
  4. Or how could the end of death, and the victory over it be proved, unless challenging it before the eyes of all He had shown it to be dead, annulled for the future by the incorruption of His body?

24. Further objections anticipated. He did not choose His manner of death; for He was to prove Conqueror of death in all or any of its forms: (simile of a good wrestler). The death chosen to disgrace Him proved the Trophy against death: moreover it preserved His body undivided.

  1. But what others also might have said, we must anticipate in reply. For perhaps a man might say even as follows: If it was necessary for His death to take place before all, and with witnesses, that the story of His Resurrection also might be believed, it would have been better at any rate for Him to have devised for Himself a glorious death, if only to escape the ignominy of the Cross.
  2. But had He done even this, He would give ground for suspicion against Himself, that He was not powerful against every death, but only against the death devised for Him; and so again there would have been a pretext for disbelief about the Resurrection all the same. So death came to His body, not from Himself, but from hostile counsels, in order that whatever death they offered to the Saviour, this He might utterly do away.
  3. And just as a noble wrestler, great in skill and courage, does not pick out his antagonists for himself, lest he should raise a suspicion of his being afraid of some of them, but puts it in the choice of the onlookers, and especially so if they happen to be his enemies, so that against whomsoever they match him, him he may throw, and be believed superior to them all; so also the Life of all, our Lord and Saviour, even Christ, did not devise a death for His own body, so as not to appear to be fearing some other death; but He accepted on the Cross, and endured, a death inflicted by others, and above all by His enemies, which they thought dreadful and ignominious and not to be faced; so that this also being destroyed, both He Himself might be believed to be the Life, and the power of death be brought utterly to nought.
  4. So something surprising and startling has happened; for the death, which they thought to inflict as a disgrace, was actually a monument of victory against death itself. Whence neither did He suffer the death of John, his head being severed, nor, as Esaias, was He sawn in sunder; in order that even in death He might still keep His body undivided and in perfect soundness, and no pretext be afforded to those that would divide the Church.

25. Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the "Prince of the powers of the air" in His own region, clearing the way to heaven and opening for us the everlasting doors.

  1. And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes.
  2. For if He came Himself to bear the curse laid upon us, how else could He have “become Galatians 3:13 a curse,” unless He received the death set for a curse? And that is the Cross. For this is exactly what is written: “Cursed Deuteronomy 21:23 is he that hangs on a tree.”
  3. Again, if the Lord’s death is the ransom of all, and by His death “the middle Ephesians 2:14 wall of partition” is broken down, and the calling of the nations is brought about, how would He have called us to Him, had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the Lord to bear this also and to spread out His hands, that with the one He might draw the ancient people, and with the other those from the Gentiles, and unite both in Himself.
  4. For this is what He Himself has said, signifying by what manner of death He was to ransom all: “I, when John 12:32 I am lifted up,” He says, “shall draw all men unto Me.”
  5. And once more, if the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere, and there bearing rule over his fellow-spirits, as his peers in disobedience, not only works illusions by their means in them that are deceived, but tries to hinder them that are going up (and about this the Apostle says: “According to the prince of the power of the air, of the spirit that now works in the sons of disobedience”); while the Lord came to cast down the devil, and clear the air and prepare the way for us up into heaven, as said the Apostle: “Through Hebrews 10:20 the veil, that is to say, His flesh” — and this must needs be by death — well, by what other kind of death could this have come to pass, than by one which took place in the air, I mean the cross? For only he that is perfected on the cross dies in the air. Whence it was quite fitting that the Lord suffered this death.
  6. For thus being lifted up He cleared the air of the malignity both of the devil and of demons of all kinds, as He says: “I beheld Luke 10:18 Satan as lightning fall from heaven;” and made a new opening of the way up into heaven as He says once more: “Lift Psalm 24:7 up your gates, O you princes, and be lifted up, you everlasting doors.” For it was not the Word Himself that needed an opening of the gates, being Lord of all; nor were any of His works closed to their Maker; but we it was that needed it whom He carried up by His own body. For as He offered it to death on behalf of all, so by it He once more made ready the way up into the heavens.

26. Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c) to wait till the witnesses of His death were dispersed, or its memory faded.

  1. The death on the Cross, then, for us has proved seemly and fitting, and its cause has been shown to be reasonable in every respect; and it may justly be argued that in no other way than by the Cross was it right for the salvation of all to take place. For not even thus — not even on the Cross — did He leave Himself concealed; but far otherwise, while He made creation witness to the presence of its Maker, He suffered not the temple of His body to remain long, but having merely shown it to be dead, by the contact of death with it, He straightway raised it up on the third day, bearing away, as the mark of victory and the triumph over death, the incorruptibility and impassibility which resulted to His body.
  2. For He could, even immediately on death, have raised His body and shown it alive; but this also the Saviour, in wise foresight, did not do. For one might have said that He had not died at all, or that death had not come into perfect contact with Him, if He had manifested the Resurrection at once.
  3. Perhaps, again, had the interval of His dying and rising again been one of two days only, the glory of His incorruption would have been obscure. So in order that the body might be proved to be dead, the Word tarried yet one intermediate day, and on the third showed it incorruptible to all.
  4. So then, that the death on the Cross might be proved, He raised His body on the third day.
  5. But lest, by raising it up when it had remained a long time and been completely corrupted, He should be disbelieved, as though He had exchanged it for some other body — for a man might also from lapse of time distrust what he saw, and forget what had taken place — for this cause He waited not more than three days; nor did He keep long in suspense those whom He had told about the Resurrection:
  6. but while the word was still echoing in their ears and their eyes were still expectant and their mind in suspense, and while those who had slain Him were still living on earth, and were on the spot and could witness to the death of the Lord’s body, the Son of God Himself, after an interval of three days, showed His body, once dead, immortal and incorruptible; and it was made manifest to all that it was not from any natural weakness of the Word that dwelt in it that the body had died, but in order that in it death might be done away by the power of the Saviour.

27. The change wrought by the Cross in the relation of Death to Man.

  1. For that death is destroyed, and that the Cross has become the victory over it, and that it has no more power but is verily dead, this is no small proof, or rather an evident warrant, that it is despised by all Christ’s disciples, and all that they all take the aggressive against it and no longer fear it; but by the sign of the Cross and by faith in Christ tread it down as dead.
  2. For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible, and all wept for the dead as though they perished. But now that the Saviour has raised His body, death is no longer terrible; for all who believe in Christ tread him under as nought, and choose rather to die than to deny their faith in Christ. For they verily know that when they die they are not destroyed, but actually [begin to] live, and become incorruptible through the Resurrection.
  3. And that devil that once maliciously exulted in death, now that its pains were loosed, remained the only one truly dead. And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him. But when they are gone over to Christ’s faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Saviour has accomplished against it. For while still tender in years they make haste to die, and not men only, but women also, exercise themselves by bodily discipline against it. So weak has he become, that even women who were formerly deceived by him, now mock at him as dead and paralyzed.
  4. For as when a tyrant has been defeated by a real king, and bound hand and foot, then all that pass by laugh him to scorn, buffeting and reviling him, no longer fearing his fury and barbarity, because of the king who has conquered him; so also, death having been conquered and exposed by the Saviour on the Cross, and bound hand and foot, all they who are in Christ, as they pass by, trample on him, and witnessing to Christ scoff at death, jesting at him, and saying what has been written against him of old: “O death, Hosea 13:14 where is your victory? O grave, where is your sting.”

28. This exceptional fact must be tested by experience. Let those who doubt it become Christians.

  1. Is this, then, a slight proof of the weakness of death? Or is it a slight demonstration of the victory won over him by the Saviour, when the youths and young maidens that are in Christ despise this life and practise to die?
  2. For man is by nature afraid of death and of the dissolution of the body; but there is this most startling fact, that he who has put on the faith of the Cross despises even what is naturally fearful, and for Christ’s sake is not afraid of death.
  3. And just as, whereas fire has the natural property of burning, if some one said there was a substance which did not fear its burning, but on the contrary proved it weak — as the asbestos among the Indians is said to do — then one who did not believe the story, if he wished to put it to the test, is at any rate, after putting on the fireproof material and touching the fire, thereupon assured of the weakness attributed to the fire:
  4. or if any one wished to see the tyrant bound, at any rate by going into the country and domain of his conqueror he may see the man, a terror to others, reduced to weakness; so if a man is incredulous even still after so many proofs and after so many who have become martyrs in Christ, and after the scorn shown for death every day by those who are illustrious in Christ, still, if his mind be even yet doubtful as to whether death has been brought to nought and had an end, he does well to wonder at so great a thing, only let him not prove obstinate in incredulity, nor case-hardened in the face of what is so plain.
  5. But just as he who has got the asbestos knows that fire has no burning power over it, and as he who would see the tyrant bound goes over to the empire of his conqueror, so too let him who is incredulous about the victory over death receive the faith of Christ, and pass over to His teaching, and he shall see the weakness of death, and the triumph over it. For many who were formerly incredulous and scoffers have afterwards believed and so despised death as even to become martyrs for Christ Himself.

29. Here then are wonderful effects, and a sufficient cause, the Cross, to account for them, as sunrise accounts for daylight.

  1. Now if by the sign of the Cross, and by faith in Christ, death is trampled down, it must be evident before the tribunal of truth that it is none other than Christ Himself that has displayed trophies and triumphs over death, and made him lose all his strength.
  2. And if, while previously death was strong, and for that reason terrible, now after the sojourn of the Saviour and the death and Resurrection of His body it is despised, it must be evident that death has been brought to nought and conquered by the very Christ that ascended the Cross.
  3. For as, if after night-time the sun rises, and the whole region of earth is illumined by him, it is at any rate not open to doubt that it is the sun who has revealed his light everywhere, that has also driven away the dark and given light to all things; so, now that death has come into contempt, and been trodden under foot, from the time when the Saviour’s saving manifestation in the flesh and His death on the Cross took place, it must be quite plain that it is the very Saviour that also appeared in the body, Who has brought death to nought, and Who displays the signs of victory over him day by day in His own disciples.
  4. For when one sees men, weak by nature, leaping forward to death, and not fearing its corruption nor frightened of the descent into Hades, but with eager soul challenging it; and no flinching from torture, but on the contrary, for Christ’s sake electing to rush upon death in preference to life upon earth, or even if one be an eye-witness of men and females and young children rushing and leaping upon death for the sake of Christ’s religion; who is so silly, or who is so incredulous, or who so maimed in his mind, as not to see and infer that Christ, to Whom the people witness, Himself supplies and gives to each the victory over death, depriving him of all his power in each one of them that hold His faith and bear the sign of the Cross.
  5. For he that sees the serpent trodden under foot, especially knowing his former fierceness no longer doubts that he is dead and has quite lost his strength, unless he is perverted in mind and has not even his bodily senses sound. For who that sees a lion, either, made sport of by children, fails to see that he is either dead or has lost all his power?
  6. Just as, then, it is possible to see with the eyes the truth of all this, so, now that death is made sport of and despised by believers in Christ let none any longer doubt, nor any prove incredulous, of death having been brought to nought by Christ, and the corruption of death destroyed and stayed.

30. The reality of the resurrection proved by facts: (1) the victory over death described above: (2) the Wonders of Grace are the work of One Living, of One who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who shatters their power is alive.

  1. What we have so far said, then, is no small proof that death has been brought to naught, and that the Cross of the Lord is a sign of victory over him. But of the Resurrection of the body to immortality thereupon accomplished by Christ, the common Saviour and true Life of all, the demonstration by facts is clearer than arguments to those whose mental vision is sound.
  2. For if, as our argument showed, death has been brought to nought, and because of Christ all tread him under foot, much more did He Himself first tread him down with His own body, and bring him to nought. But supposing death slain by Him, what could have happened save the rising again of His body, and its being displayed as a monument of victory against death? Or how could death have been shown to be brought to nought unless the Lord’s body had risen? But if this demonstration of the Resurrection seem to any one insufficient, let him be assured of what is said even from what takes place before his eyes.
  3. For whereas on a man’s decease he can put forth no power, but his influence lasts to the grave and thenceforth ceases; and actions, and power over men, belong to the living only; let him who will, see and be judge, confessing the truth from what appears to sight.
  4. For now that the Saviour works so great things among men, and day by day is invisibly persuading so great a multitude from every side, both from them that dwell in Greece and in foreign lands, to come over to His Faith, and all to obey His teaching, will any one still hold his mind in doubt whether a Resurrection has been accomplished by the Saviour, and whether Christ is alive, or rather is Himself the Life?
  5. Or is it like a dead man to be pricking the consciences of men, so that they deny their hereditary laws and bow before the teaching of Christ? Or how, if he is no longer active (for this is proper to one dead), does he stay from their activity those who are active and alive, so that the adulterer no longer commits adultery, and the murderer murders no more, nor is the inflicter of wrong any longer grasping, and the profane is henceforth religious? Or how, if He be not risen but is dead, does He drive away, and pursue, and cast down those false gods said by the unbelievers to be alive, and the demons they worship?
  6. For where Christ is named, and His faith, there all idolatry is deposed and all imposture of evil spirits is exposed, and any spirit is unable to endure even the name, nay even on barely hearing it flies and disappears. But this work is not that of one dead, but of one that lives — and especially of God.
  7. In particular, it would be ridiculous to say that while the spirits cast out by Him and the idols brought to nought are alive, He who chases them away, and by His power prevents their even appearing, yea, and is being confessed by them all to be Son of God, is dead.

31. If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ.

  1. But they who disbelieve in the Resurrection afford a strong proof against themselves, if instead of all the spirits and the gods worshipped by them casting out Christ, Who, they say, is dead, Christ on the contrary proves them all to be dead.
  2. For if it be true that one dead can exert no power, while the Saviour does daily so many works, drawing men to religion, persuading to virtue, teaching of immortality,— leading on to a desire for heavenly things, revealing the knowledge of the Father, inspiring strength to meet death, showing Himself to each one, and displacing the godlessness of idolatry, and the gods and spirits of the unbelievers can do none of these things, but rather show themselves dead at the presence of Christ, their pomp being reduced to impotence and vanity; whereas by the sign of the Cross all magic is stopped, and all witchcraft brought to nought, and all the idols are being deserted and left, and every unruly pleasure is checked, and every one is looking up from earth to heaven: Whom is one to pronounce dead? Christ, that is doing so many works? But to work is not proper to one dead. Or him that exerts no power at all, but lies as it were without life? Which is essentially proper to the idols and spirits, dead as they are.
  3. For the Son of God is Hebrews 4:12 “living and active,” and works day by day, and brings about the salvation of all. But death is daily proved to have lost all his power, and idols and spirits are proved to be dead rather than Christ, so that henceforth no man can any longer doubt of the Resurrection of His body.
  4. But he who is incredulous of the Resurrection of the Lord’s body would seem to be ignorant of the power of the Word and Wisdom of God. For if He took a body to Himself at all, and — in reasonable consistency, as our argument showed — appropriated it as His own, what was the Lord to do with it? Or what should be the end of the body when the Word had once descended upon it? For it could not but die, inasmuch as it was mortal, and to be offered unto death on behalf of all: for which purpose it was that the Saviour fashioned it for Himself. But it was impossible for it to remain dead, because it had been made the temple of life. Whence, while it died as mortal, it came to life again by reason of the Life in it; and of its Resurrection the works are a sign.

32. But who is to see Him risen, so as to believe? Nay, God is ever invisible and known by His works only: and here the works cry out in proof. If you do not believe, look at those who do, and perceive the Godhead of Christ. The demons see this, though men be blind. Summary of the argument so far.

  1. But if, because He is not seen, His having risen at all is disbelieved, it is high time for those who refuse belief to deny the very course of Nature. For it is God’s peculiar property at once to be invisible and yet to be known from His works, as has been already stated above.
  2. If, then, the works are not there, they do well to disbelieve what does not appear. But if the works cry aloud and show it clearly, why do they choose to deny the life so manifestly due to the Resurrection? For even if they be maimed in their intelligence, yet even with the external senses men may see the unimpeachable power and Godhead of Christ.
  3. For even a blind man, if he see not the sun, yet if he but take hold of the warmth the sun gives out, knows that there is a sun above the earth. Thus let our opponents also, even if they believe not as yet, being still blind to the truth, yet at least knowing His power by others who believe, not deny the Godhead of Christ and the Resurrection accomplished by Him.
  4. For it is plain that if Christ be dead, He could not be expelling demons and spoiling idols; for a dead man the spirits would not have obeyed. But if they be manifestly expelled by the naming of His name, it must be evident that He is not dead; especially as spirits, seeing even what is unseen by men, could tell if Christ were dead and refuse Him any obedience at all.
  5. But as it is, what irreligious men believe not, the spirits see — that He is God — and hence they fly and fall at His feet, saying just what they uttered when He was in the body: “We Mark 1:24 know You Who You are, the Holy One of God;” and, “Ah, what have we to do with You, Thou Son of God? I pray You, torment me not.”
  6. As then demons confess Him, and His works bear Him witness day by day, it must be evident, and let none brazen it out against all the truth, both that the Saviour raised His own body, and that He is the true Son of God, being from Him, as from His Father, His own Word, and Wisdom, and Power, Who in ages later took a body for the salvation of all, and taught the world concerning the Father, and brought death to nought, and bestowed incorruption upon all by the promise of the Resurrection, having raised His own body as a first-fruits of this, and having displayed it by the sign of the Cross as a monument of victory over death and its corruption.

33. Unbelief of Jews and scoffing of Greeks. The former confounded by their own Scriptures. Prophecies of His coming as God and as Man.

  1. These things being so, and the Resurrection of His body and the victory gained over death by the Saviour being clearly proved, come now let us put to rebuke both the disbelief of the Jews and the scoffing of the Gentiles.
  2. For these,perhaps, are the points where Jews express incredulity, while Gentiles laugh, finding fault with the unseemliness of the Cross, and of the Word of God becoming man. But our argument shall not delay to grapple with both especially as the proofs at our command against them are clear as day.
  3. For Jews in their incredulity may be refuted from the Scriptures, which even themselves read; for this text and that, and, in a word, the whole inspired Scripture, cries aloud concerning these things, as even its express words abundantly show. For prophets proclaimed beforehand concerning the wonder of the Virgin and the birth from her, saying: “Lo, the Matthew 1:23; Isaiah 7:14 Virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which is, being interpreted, God with us.”
  4. But Moses, the truly great, and whom they believe to speak truth, with reference to the Saviour’s becoming man, having estimated what was said as important, and assured of its truth, set it down in these words: “There Numbers 24:5-17 shall rise a star out of Jacob, and a man out of Israel, and he shall break in pieces the captains of Moab.” And again: “How lovely are your habitations O Jacob, your tabernacles O Israel, as shadowing gardens, and as parks by the rivers, and as tabernacles which the Lord has fixed, as cedars by the waters. A man shall come forth out of his seed, and shall be Lord over many peoples.” And again, Esaias: “Before Isaiah 8:4 the Child know how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of Assyria.”
  5. That a man, then, shall appear is foretold in those words. But that He that is to come is Lord of all, they predict once more as follows: “Behold Isaiah 19:1 the Lord sits upon a light cloud, and shall come into Egypt, and the graven images of Egypt shall be shaken.” For from thence also it is that the Father calls Him back, saying: “I called Hosea 11:1 My Son out of Egypt.”

34. Prophecies of His passion and death in all its circumstances.

  1. Nor is even His death passed over in silence: on the contrary, it is referred to in the divine Scriptures, even exceeding clearly. For to the end that none should err for want of instruction in the actual events, they feared not to mention even the cause of His death — that He suffers it not for His own sake, but for the immortality and salvation of all, and the counsels of the Jews against Him and the indignities offered Him at their hands.
  2. They say then: “A man Isaiah 53:3-5 in stripes, and knowing how to bear weakness, for his face is turned away: he was dishonoured and held in no account. He bears our sins, and is in pain on our account; and we reckoned him to be in labour, and in stripes, and in ill-usage; but he was wounded for our sins, and made weak for our wickedness. The chastisement of our peace was upon him, and by his stripes we were healed.” O marvel at the loving-kindness of the Word, that for our sakes He is dishonoured, that we may be brought to honour. “For all we,” it says, “like sheep had gone astray; man had erred in his way; and the Lord delivered him for our sins; and he opens not his mouth, because he has been evilly entreated. As a sheep was he brought to the slaughter, and as a lamb dumb before his shearer, so opens he not his mouth: in his abasement his judgment was taken away.”
  3. Then lest any should from His suffering conceive Him to be a common man, Holy Writ anticipates the surmises of man, and declares the power (which worked) for Him, and the difference of His nature compared with ourselves, saying: “But who shall declare his generation? For his life is taken away Isaiah 53:8-9 from the earth. From the wickedness of the people was he brought to death. And I will give the wicked instead of his burial, and the rich instead of his death; for he did no wickedness, neither was guile found in his mouth. And the Lord will cleanse him from his stripes.”

35. Prophecies of the Cross. How these prophecies are satisfied in Christ alone.

  1. But, perhaps, having heard the prophecy of His death, you ask to learn also what is set forth concerning the Cross. For not even this is passed over: it is displayed by the holy men with great plainness.
  2. For first Moses predicts it, and that with a loud voice, when he says: “You shall see Deuteronomy 28:66 your Life hanging before your eyes, and shall not believe.”
  3. And next, the prophets after him witness of this, saying: “But Jeremiah 11:19 I as an innocent lamb brought to be slain, knew it not; they counselled an evil counsel against me, saying, Hither and let us cast a tree upon his bread, and efface him from the land of the living.”
  4. And again: “They pierced Psalm 22:16-18 my hands and my feet, they numbered all my bones, they parted my garments among them, and for my vesture they cast lots.”
  5. Now a death raised aloft and that takes place on a tree, could be none other than the Cross: and again, in no other death are the hands and feet pierced, save on the Cross only.
  6. But since by the sojourn of the Saviour among men all nations also on every side began to know God; they did not leave this point, either, without a reference: but mention is made of this matter as well in the Holy Scriptures. For “there Isaiah 11:10 shall be,” he says, “the root of Jesse, and he that rises to rule the nations, on him shall the nations hope.” This then is a little in proof of what has happened.
  7. But all Scripture teems all with refutations of the disbelief of the Jews. For which of the righteous men and holy prophets, and patriarchs, recorded in the divine Scriptures, ever had his corporal birth of a virgin only? Or what woman has sufficed without man for the conception of human kind? Was not Abel born of Adam, Enoch of Jared, Noe of Lamech, and Abraham of Tharra, Isaac of Abraham, Jacob of Isaac? Was not Judas born of Jacob, and Moses and Aaron of Ameram? Was not Samuel born of Elkana, was not David of Jesse, was not Solomon of David, was not Ezechias of Achaz, was not Josias of Amos, was not Esaias of Amos, was not Jeremy of Chelchias, was not Ezechiel of Buzi? Had not each a father as author of his existence? Who then is he that is born of a virgin only? For the prophet made exceeding much of this sign.
  8. Or whose birth did a star in the sky forerun, to announce to the world him that was born? For when Moses was born, he was hid by his parents: David was not heard of, even by those of his neighbourhood, inasmuch as even the great Samuel knew him not, but asked, had Jesse yet another son? Abraham again became known to his neighbours as a great man only subsequently to his birth. But of Christ’s birth the witness was not man, but a star in that heaven whence He was descending.

36. Prophecies of Christ's sovereignty, flight into Egypt, etc.

  1. But what king that ever was, before he had strength to call father or mother, reigned and gained triumphs over his enemies? Did not David come to the throne at thirty years of age, and Solomon, when he had grown to be a young man? Did not Joas enter on the kingdom when seven years old, and Josias, a still later king, receive the government about the seventh year of his age? And yet they at that age had strength to call father or mother.
  2. Who, then, is there that was reigning and spoiling his enemies almost before his birth? Or what king of this sort has ever been in Israel and in Juda — let the Jews, who have searched out the matter, tell us — in whom all the nations have placed their hope and had peace, instead of being at enmity with them on every side?
  3. For as long as Jerusalem stood there was war without respite between them, and they all fought with Israel; the Assyrians oppressed them, the Egyptians persecuted them, the Babylonians fell upon them; and, strange to say, they had even the Syrians their neighbours at war against them. Or did not David war against them of Moab, and smite the Syrians, Josias guard against his neighbours, and Ezechias quail at the boasting of Senacherim, and Amalek make war against Moses, and the Amorites oppose him, and the inhabitants of Jericho array themselves against Jesus son of Naue? And, in a word, treaties of friendship had no place between the nations and Israel. Who, then, it is on whom the nations are to set their hope, it is worth while to see. For there must be such an one, as it is impossible for the prophet to have spoken falsely.
  4. But which of the holy prophets or of the earlier patriarchs has died on the Cross for the salvation of all? Or who was wounded and destroyed for the healing of all? Or which of the righteous men, or kings, went down to Egypt, so that at his coming the idols of Egypt fell? For Abraham went there, but idolatry prevailed universally all the same. Moses was born there, and the deluded worship of the people was there none the less.

37. Psalm 22:16, etc. Majesty of His birth and death. Confusion of oracles and demons in Egypt.

  1. Or who among those recorded in Scripture was pierced in the hands and feet, or hung at all upon a tree, and was sacrificed on a cross for the salvation of all? For Abraham died, ending his life on a bed; Isaac and Jacob also died with their feet raised on a bed; Moses and Aaron died on the mountain; David in his house, without being the object of any conspiracy at the hands of the people; true, he was pursued by Saul, but he was preserved unhurt. Esaias was sawn asunder, but not hung on a tree. Jeremy was shamefully treated, but did not die under condemnation; Ezechie suffered, not however for the people, but to indicate what was to come upon the people.
  2. Again, these, even where they suffered, were men resembling all in their common nature; but he that is declared in Scripture to suffer on behalf of all is called not merely man, but the Life of all, albeit He was in fact like men in nature. For “you shall Deuteronomy 28:66 see,” it says, “your Life hanging before your eyes;” and “who shall declare his generation?” For one can ascertain the genealogy of all the saints, and declare it from the beginning, and of whom each was born; but the generation of Him that is the Life the Scriptures refer to as not to be declared.Isaiah 53:8
  3. Who then is he of whom the Divine Scriptures say this? Or who is so great that even the prophets predict of him such great things? None else, now, is found in the Scriptures but the common Saviour of all, the Word of God, our Lord Jesus Christ. For He it is that proceeded from a virgin and appeared as man on the earth, and whose generation after the flesh cannot be declared. For there is none that can tell His father after the flesh, His body not being of a man, but of a virgin alone;
  4. so that no one can declare the corporal generation of the Saviour from a man, in the same way as one can draw up a genealogy of David and of Moses and of all the patriarchs. For He it is that caused the star also to mark the birth of His body; since it was fit that the Word, coming down from heaven, should have His constellation also from heaven, and it was fitting that the King of Creation when He came forth should be openly recognized by all creation.
  5. Why, He was born in Judaea, and men from Persia came to worship Him. He it is that even before His appearing in the body won the victory over His demon adversaries and a triumph over idolatry. All heathen at any rate from every Region, abjuring their hereditary tradition and the impiety of idols, are now placing their hope in Christ, and enrolling themselves under Him, the like of which you may see with your own eyes.
  6. For at no other time has the impiety of the Egyptians ceased, save when the Lord of all, riding as it were upon a cloud, came down there in the body and brought to nought the delusion of idols, and brought over all to Himself, and through Himself to the Father.
  7. He it is that was crucified before the sun and all creation as witnesses, and before those who put Him to death: and by His death has salvation come to all, and all creation been ransomed. He is the Life of all, and He it is that as a sheep yielded His body to death as a substitute, for the salvation of all, even though the Jews believe it not.

38. Other clear prophecies of the coming of God in the flesh. Christ's miracles unprecedented.

  1. For if they do not think these proofs sufficient, let them be persuaded at any rate by other reasons, drawn from the oracles they themselves possess. For of whom do the prophets say: “I was Isaiah 65:1-2 made manifest to them that sought me not, I was found of them that asked not for me: I said Behold, here am I, to the nation that had not called upon my name; I stretched out my hands to a disobedient and gainsaying people.”
  2. Who, then, one might say to the Jews, is he that was made manifest? For if it is the prophet, let them say when he was hid, afterward to appear again. And what manner of prophet is this, that was not only made manifest from obscurity, but also stretched out his hands on the Cross? None surely of the righteous, save the Word of God only, Who, incorporeal by nature, appeared for our sakes in the body and suffered for all.
  3. Or if not even this is sufficient for them, let them at least be silenced by another proof, seeing how clear its demonstrative force is. For the Scripture says: “Be strong Isaiah 35:3-6 you hands that hang down, and feeble knees; comfort ye, you of faint mind; be strong, fear not. Behold, our God recompenses judgment; He shall come and save us. Then shall the eyes of the blind be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the stammerers shall be plain.”
  4. Now what can they say to this, or how can they dare to face this at all? For the prophecy not only indicates that God is to sojourn here, but it announces the signs and the time of His coming. For they connect the blind recovering their sight, and the lame walking, and the deaf hearing, and the tongue of the stammerers being made plain, with the Divine Coming which is to take place. Let them say, then, when such signs have come to pass in Israel, or where in Jewry anything of the sort has occurred.
  5. Naaman, a leper, was cleansed, but no deaf man heard nor lame walked. Elias raised a dead man; so did Eliseus; but none blind from birth regained his sight. For in good truth, to raise a dead man is a great thing, but it is not like the wonder wrought by the Saviour. Only, if Scripture has not passed over the case of the leper, and of the dead son of the widow, certainly, had it come to pass that a lame man also had walked and a blind man recovered his sight, the narrative would not have omitted to mention this also. Since then nothing is said in the Scriptures, it is evident that these things had never taken place before.
  6. When, then, have they taken place, save when the Word of God Himself came in the body? Or when did He come, if not when lame men walked, and stammerers were made to speak plain, and deaf men heard, and men blind from birth regained their sight? For this was the very thing the Jews said who then witnessed it, because they had not heard of these things having taken place at any other time: “Since John 9:32-33 the world began it was never heard that any one opened the eyes of a man born blind. If this man were not from God, He could do nothing.”

39. Do you look for another? But Daniel foretells the exact time. Objections to this removed.

  1. But perhaps, being unable, even they, to fight continually against plain facts, they will, without denying what is written, maintain that they are looking for these things, and that the Word of God is not yet come. For this it is on which they are for ever harping, not blushing to brazen it out in the face of plain facts.
  2. But on this one point, above all, they shall be all the more refuted, not at our hands, but at those of the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: “Seventy Daniel 9:24-25 weeks are cut short upon your people, and upon the holy city, for a full end to be made of sin, and for sins to be sealed up, and to blot out iniquities, and to make atonement for iniquities, and to bring everlasting righteousness, and to seal vision and prophet, and to anoint a Holy of Holies; and you shall know and understand from the going forth of the word to restore and to build Jerusalem unto Christ the Prince.”
  3. Perhaps with regard to the other (prophecies) they may be able even to find excuses and to put off what is written to a future time. But what can they say to this, or can they face it at all? Where not only is the Christ referred to, but He that is to be anointed is declared to be not man simply, but Holy of Holies; and Jerusalem is to stand till His coming, and thenceforth, prophet and vision cease in Israel.
  4. David was anointed of old, and Solomon and Ezechias; but then, nevertheless, Jerusalem and the place stood, and prophets were prophesying: God and Asaph and Nathan; and, later, Esaias and Osee and Amos and others. And again, the actual men that were anointed were called holy, and not Holy of Holies.
  5. But if they shield themselves with the captivity, and say that because of it Jerusalem was not, what can they say about the prophets too? For in fact when first the people went down to Babylon, Daniel and Jeremy were there, and Ezechiel and Aggaeus and Zachary were prophesying.

40. Argument (1) from the withdrawal of prophecy and destruction of Jerusalem, (2) from the conversion of the Gentiles, and that to the God of Moses. What more remains for the Messiah to do, that Christ has not done?

  1. So the Jews are trifling, and the time in question, which they refer to the future, is actually come. For when did prophet and vision cease from Israel, save when Christ came, the Holy of Holies? For it is a sign, and an important proof, of the coming of the Word of God, that Jerusalem no longer stands, nor is any prophet raised up nor vision revealed to them — and that very naturally.
  2. For when He that was signified had come, what need was there any longer of any to signify Him? When the truth was there, what need any more of the shadow? For this was the reason of their prophesying at all — namely, till the true Righteousness should come, and He that was to ransom the sins of all. And this was why Jerusalem stood till then — namely, that there they might be exercised in the types as a preparation for the reality.
  3. So when the Holy of Holies had come, naturally vision and prophecy were sealed and the kingdom of Jerusalem ceased. For kings were to be anointed among them only until the Holy of Holies should have been anointed; and Jacob prophesies that the kingdom of the Jews should be established until Him, as follows:— “The ruler Genesis 49:10 shall not fail from Juda, nor the Prince from his loins, until that which is laid up for him shall come; and he is the expectation of the nations.”
  4. Whence the Saviour also Himself cried aloud and said: “The Matthew 11:13 law and the prophets prophesied until John.” If then there is now among the Jews king or prophet or vision, they do well to deny the Christ that has come. But if there is neither king nor vision, but from that time forth all prophecy is sealed and the city and temple taken, why are they so irreligious and so perverse as to see what has happened, and yet to deny Christ, Who has brought it all to pass? Or why, when they see even heathens deserting their idols, and placing their hope, through Christ, on the God of Israel, do they deny Christ, Who was born of the root of Jesse after the flesh and henceforth is King? For if the nations were worshipping some other God, and not confessing the God of Abraham and Isaac, and Jacob and Moses, then, once more, they would be doing well in alleging that God had not come.
  5. But if the Gentiles are honouring the same God that gave the law to Moses and made the promise to Abraham, and Whose word the Jews dishonoured — why are they ignorant, or rather why do they choose to ignore, that the Lord foretold by the Scriptures has shone forth upon the world, and appeared to it in bodily form, as the Scripture said: “The Psalm 118:27 Lord God has shined upon us;” and again: “He Psalm 107:20 sent His Word and healed them;” and again: “Not Isaiah 63:9 a messenger, not an angel, but the Lord Himself saved them?”
  6. Their state may be compared to that of one out of his right mind, who sees the earth illumined by the sun, but denies the sun that illumines it. For what more is there for him whom they expect to do, when he has come? To call the heathen? But they are called already. To make prophecy, and king, and vision to cease? This too has already come to pass. To expose the godlessness of idolatry? It is already exposed and condemned. Or to destroy death? He is already destroyed.
  7. What then has not come to pass, that the Christ must do? What is left unfulfilled, that the Jews should now disbelieve with impunity? For if, I say — which is just what we actually see — there is no longer King nor prophet nor Jerusalem nor sacrifice nor vision among them, but even the whole earth is filled with the knowledge of God, and Gentiles, leaving their godlessness, are now taking refuge with the God of Abraham, through the Word, even our Lord Jesus Christ, then it must be plain, even to those who are exceedingly obstinate, that the Christ has come, and that He has illumined absolutely all with His light, and given them the true and divine teaching concerning His Father.
  8. So one can fairly refute the Jews by these and by other arguments from the Divine Scriptures.

41. Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? For a human body is a part of the same whole.

  1. But one cannot but be utterly astonished at the Gentiles, who, while they laugh at what is no matter for jesting, are themselves insensible to their own disgrace, which they do not see that they have set up in the shape of stocks and stones.
  2. Only, as our argument is not lacking in demonstrative proof, come let us put them also to shame on reasonable grounds — mainly from what we ourselves also see. For what is there on our side that is absurd, or worthy of derision? Is it merely our saying that the Word has been made manifest in the body? But this even they will join in owning to have happened without any absurdity, if they show themselves friends of truth.
  3. If then they deny that there is a Word of God at all, they do so gratuitously, jesting at what they know not.
  4. But if they confessa that there is a Word of God, and He ruler of the universe, and that in Him the Father has produced the creation, and that by His Providence the whole receives light and life and being, and that He reigns over all, so that from the works of His providence He is known, and through Him the Father — consider, I pray you, whether they be not unwittingly raising the jest against themselves.
  5. The philosophers of the Greeks say that the universe is a great body; and rightly so. For we see it and its parts as objects of our senses. If, then, the Word of God is in the Universe, which is a body, and has united Himself with the whole and with all its parts, what is there surprising or absurd if we say that He has united Himself with man also.
  6. For if it were absurd for Him to have been in a body at all, it would be absurd for Him to be united with the whole either, and to be giving light and movement to all the things by His providence. For the whole also is a body.
  7. But if it beseems Him to unite Himself with the universe, and to be made known in the whole, it must beseem Him also to appear in a human body, and that by Him it should be illumined and work. For mankind is part of the whole as well as the rest. And if it be unseemly for a part to have been adopted as His instrument to teach men of His Godhead, it must be most absurd that He should be made known even by the whole universe.

42. His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself.

  1. For just as, while the whole body is quickened and illumined by man, supposing one said it were absurd that man’s power should also be in the toe, he would be thought foolish; because, while granting that he pervades and works in the whole, he demurs to his being in the part also; thus he who grants and believes that the Word of God is in the whole Universe, and that the whole is illumined and moved by Him, should not think it absurd that a single human body also should receive movement and light from Him.
  2. But if it is because the human race is a thing created and has been made out of nothing, that they regard that manifestation of the Saviour in man, which we speak of, as not seemly, it is high time for them to eject Him from creation also; for it too has been brought into existence by the Word out of nothing.
  3. But if, even though creation be a thing made, it is not absurd that the Word should be in it, then neither is it absurd that He should be in man. For whatever idea they form of the whole, they must necessarily apply the like idea to the part. For man also, as I said before, is a part of the whole.
  4. Thus it is not at all unseemly that the Word should be in man, while all things are deriving from Him their light and movement and light, as also their authors say, “In Acts 17:28 him we live and move and have our being.”
  5. So, then, what is there to scoff at in what we say, if the Word has used that, wherein He is, as an instrument to manifest Himself? For were He not in it, neither could He have used it; but if we have previously allowed that He is in the whole and in its parts, what is there incredible in His manifesting Himself in that wherein He is?
  6. For by His own power He is united wholly with each and all, and orders all things without stint, so that no one could have called it out of place for Him to speak, and make known Himself and His Father, by means of sun, if He so willed, or moon, or heaven, or earth, or waters, or fire; inasmuch as He holds in one all things at once, and is in fact not only in all but also in the part in question, and there invisibly manifests Himself. In like manner it cannot be absurd if, ordering as He does the whole, and giving life to all things, and having willed to make Himself known through men, He has used as His instrument a human body to manifest the truth and knowledge of the Father. For humanity, too, is an actual part of the whole.
  7. And as Mind, pervading man all through, is interpreted by a part of the body, I mean the tongue, without any one saying, I suppose, that the essence of the mind is on that account lowered, so if the Word, pervading all things, has used a human instrument, this cannot appear unseemly. For, as I have said previously, if it be unseemly to have used a body as an instrument, it is unseemly also for Him to be in the Whole.

43. He came in human rather than in any nobler form, because (I) He came to save, not to impress; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves.

  1. Now, if they ask, Why then did He not appear by means of other and nobler parts of creation, and use some nobler instrument, as the sun, or moon, or stars, or fire, or air, instead of man merely? Let them know that the Lord came not to make a display, but to heal and teach those who were suffering.
  2. For the way for one aiming at display would be, just to appear, and to dazzle the beholders; but for one seeking to heal and teach the way is, not simply to sojourn here, but to give himself to the aid of those in want, and to appear as they who need him can bear it; that he may not, by exceeding the requirements of the sufferers, trouble the very persons that need him, rendering God’s appearance useless to them.
  3. Now, nothing in creation had gone astray with regard to their notions of God, save man only. Why, neither sun, nor moon, nor heaven, nor the stars, nor water, nor all air had swerved from their order; but knowing their Artificer and Sovereign, the Word, they remain as they were made. But men alone, having rejected what was good, then devised things of nought instead of the truth, and have ascribed the honour due to God, and their knowledge of Him, to demons and men in the shape of stones.
  4. With reason, then, since it were unworthy of the Divine Goodness to overlook so grave a matter, while yet men were not able to recognise Him as ordering and guiding the whole, He takes to Himself as an instrument a part of the whole, His human body, and unites Himself with that, in order that since men could not recognise Him in the whole, they should not fail to know Him in the part; and since they could not look up to His invisible power, might be able, at any rate, from what resembled themselves to reason to Him and to contemplate Him.
  5. For, men as they are, they will be able to know His Father more quickly and directly by a body of like nature and by the divine works wrought through it, judging by comparison that they are not human, but the works of God, which are done by Him.
  6. And if it were absurd, as they say, for the Word to be known through the works of the body, it would likewise be absurd for Him to be known through the works of the universe. For just as He is in creation, and yet does not partake of its nature in the least degree, but rather all things partake of His power; so while He used the body as His instrument He partook of no corporeal property, but, on the contrary, Himself sanctified even the body.
  7. For if even Plato, who is in such repute among the Greeks, says that its author, beholding the universe tempest-tossed, and in peril of going down to the place of chaos, takes his seat at the helm of the soul and comes to the rescue and corrects all its calamities; what is there incredible in what we say, that, mankind being in error, the Word lighted down upon it and appeared as man, that He might save it in its tempest by His guidance and goodness?

44. As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.)

  1. But perhaps, shamed into agreeing with this, they will choose to say that God, if He wished to reform and to save mankind, ought to have done so by a mere fiat, without His word taking a body, in just the same way as He did formerly, when He produced them out of nothing.
  2. To this objection of theirs a reasonable answer would be: that formerly, nothing being in existence at all, what was needed to make everything was a fiat and the bare will to do so. But when man had once been made, and necessity demanded a cure, not for things that were not, but for things that had come to be, it was naturally consequent that the Physician and Saviour should appear in what had come to be, in order also to cure the things that were. For this cause, then, He has become man, and used His body as a human instrument.
  3. For if this were not the right way, how was the Word, choosing to use an instrument, to appear? Or whence was He to take it, save from those already in being, and in need of His Godhead by means of one like themselves? For it was not things without being that needed salvation, so that a bare command should suffice, but man, already in existence, was going to corruption and ruin. It was then natural and right that the Word should use a human instrument and reveal Himself everywhither.
  4. Secondly, you must know this also, that the corruption which had set in was not external to the body, but had become attached to it; and it was required that, instead of corruption, life should cleave to it; so that, just as death has been engendered in the body, so life may be engendered in it also.
  5. Now if death were external to the body, it would be proper for life also to have been engendered externally to it. But if death was wound closely to the body and was ruling over it as though united to it, it was required that life also should be wound closely to the body, that so the body, by putting on life in its stead, should cast off corruption. Besides, even supposing that the Word had come outside the body, and not in it, death would indeed have been defeated by Him, in perfect accordance with nature, inasmuch as death has no power against the Life; but the corruption attached to the body would have remained in it none the less.
  6. For this cause the Saviour reasonably put on Him a body, in order that the body, becoming wound closely to the Life, should no longer, as mortal, abide in death, but, as having put on immortality, should thenceforth rise again and remain immortal. For, once it had put on corruption, it could not have risen again unless it had put on life. And death likewise could not, from its very nature, appear, save in the body. Therefore He put on a body, that He might find death in the body, and blot it out. For how could the Lord have been proved at all to be the Life, had He not quickened what was mortal?
  7. And just as, whereas stubble is naturally destructible by fire, supposing (firstly) a man keeps fire away from the stubble, though it is not burned, yet the stubble remains, for all that, merely stubble, fearing the threat of the fire — for fire has the natural property of consuming it; while if a man (secondly) encloses it with a quantity of asbestos, the substance said to be an antidote to fire, the stubble no longer dreads the fire, being secured by its enclosure in incombustible matter;
  8. in this very way one may say, with regard to the body and death, that if death had been kept from the body by a mere command on His part, it would none the less have been mortal and corruptible, according to the nature of bodies; but, that this should not be, it put on the incorporeal Word of God, and thus no longer fears either death or corruption, for it has life as a garment, and corruption is done away in it.

45. Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts.

  1. Consistently, therefore, the Word of God took a body and has made use of a human instrument, in order to quicken the body also, and as He is known in creation by His works so to work in man as well, and to show Himself everywhere, leaving nothing void of His own divinity, and of the knowledge of Him.
  2. For I resume, and repeat what I said before, that the Saviour did this in order that, as He fills all things on all sides by His presence, so also He might fill all things with the knowledge of Him, as the divine Scripture also says: “The whole earth was filled with the knowledge of the Lord.”
  3. For if a man will but look up to heaven, he sees its Order, or if he cannot raise his Face to heaven, but only to man, he sees His power, beyond comparison with that of men, shown by His works, and learns that He alone among men is God the Word. Or if a man is gone astray among demons, and is in fear of them, he may see this man drive them out, and make up his mind that He is their Master. Or if a man has sunk to the waters, and thinks that they are God — as the Egyptians, for instance, reverence the water — he may see its nature changed by Him, and learn that the Lord is Creator of the waters.
  4. But if a man is gone down even to Hades, and stands in awe of the heroes who have descended there, regarding them as gods, yet he may see the fact of Christ’s Resurrection and victory over death, and infer that among them also Christ alone is true God and Lord.
  5. For the Lord touched all parts of creation, and freed and undeceived all of them from every illusion; as Paul says: “Having Colossians 2:15 put off from Himself the principalities and the powers, He triumphed on the Cross:” that no one might by any possibility be any longer deceived, but everywhere might find the true Word of God.
  6. For thus man, shut in on every side, and beholding the divinity of the Word unfolded everywhere, that is, in heaven, in Hades, in man, upon earth, is no longer exposed to deceit concerning God, but is to worship Christ alone, and through Him come rightly to know the Father.
  7. By these arguments, then, on grounds of reason, the Gentiles in their turn will fairly be put to shame by us. But if they deem the arguments insufficient to shame them, let them be assured of what we are saying at any rate by facts obvious to the sight of all.

46. Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform.

  1. When did men begin to desert the worshipping of idols, save since God, the true Word of God, has come among men? Or when have the oracles among the Greeks, and everywhere, ceased and become empty, save when the Saviour has manifested Himself upon earth?
  2. Or when did those who are called gods and heroes in the poets begin to be convicted of being merely mortal men, save since the Lord erected His conquest of death, and preserved incorruptible the body he had taken, raising it from the dead?
  3. Or when did the deceitfulness and madness of demons fall into contempt, save when the power of God, the Word, the Master of all these as well, condescending because of man’s weakness, appeared on earth? Or when did the art and the schools of magic begin to be trodden down, save when the divine manifestation of the Word took place among men?
  4. And, in a word, at what time has the wisdom of the Greeks become foolish, save when the true Wisdom of God manifested itself on earth? For Formerly the whole world and every place was led astray by the worshipping of idols, and men regarded nothing else but the idols as gods. But now, all the world over, men are deserting the superstition of the idols, and taking refuge with Christ; and, worshipping Him as God, are by His means coming to know that Father also Whom they knew not.
  5. And, marvellous fact, whereas the objects of worship were various and of vast number, and each place had its own idol, and he who was accounted a god among them had no power to pass over to the neighbouring place, so as to persuade those of neighbouring peoples to worship him, but was barely served even among his own people; for no one else worshipped his neighbour’s god — on the contrary, each man kept to his own idol, thinking it to be lord of all — Christ alone is worshipped as one and the same among all peoples; and what the weakness of the idols could not do — to persuade, namely, even those dwelling close at hand — this Christ has done, persuading not only those close at hand, but simply the entire world, to worship one and the same Lord, and through Him God, even His Father.

47. The numerous oracles — fancied apparitions in sacred places, etc., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness — men of little intellect have infused into the multitudes of the churches the principle of a supernatural life.

  1. And whereas formerly every place was full of the deceit of the oracles, and the oracles at Delphi and Dodona, and in Boeotia and Lycia and Libya and Egypt and those of the Cabiri, and the Pythoness, were held in repute by men’s imagination, now, since Christ has begun to be preached everywhere, their madness also has ceased and there is none among them to divine any more.
  2. And whereas formerly demons used to deceive men’s fancy, occupying springs or rivers, trees or stones, and thus imposed upon the simple by their juggleries; now, after the divine visitation of the Word, their deception has ceased. For by the Sign of the Cross, though a man but use it, he drives out their deceits.
  3. And while formerly men held to be gods the Zeus and Cronos and Apollo and the heroes mentioned in the poets, and went astray in honouring them; now that the Saviour has appeared among men, those others have been exposed as merely mortal men, and Christ alone has been recognised among men as the true God, the Word of God.
  4. And what is one to say of the magic esteemed among them? That before the Word sojourned among us this was strong and active among Egyptians, and Chaldees, and Indians, and inspired awe in those who saw it; but that by the presence of the Truth, and the Appearing of the Word, it also has been thoroughly confuted, and brought wholly to nought.
  5. But as to Gentile wisdom, and the sounding pretensions of the philosophers, I think none can need our argument, since the wonder is before the eyes of all, that while the wise among the Greeks had written so much, and were unable to persuade even a few from their own neighbourhood, concerning immortality and a virtuous life, Christ alone, by ordinary language, and by men not clever with the tongue, has throughout all the world persuaded whole churches full of men to despise death, and to mind the things of immortality; to overlook what is temporal and to turn their eyes to what is eternal; to think nothing of earthly glory and to strive only for the heavenly.

48. Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shows Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God.

  1. Now these arguments of ours do not amount merely to words, but have in actual experience a witness to their truth.
  2. For let him that will, go up and behold the proof of virtue in the virgins of Christ and in the young men that practise holy chastity, and the assurance of immortality in so great a band of His martyrs.
  3. And let him come who would test by experience what we have now said, and in the very presence of the deceit of demons and the imposture of oracles and the marvels of magic, let him use the Sign of that Cross which is laughed at among them, and he shall see how by its means demons fly, oracles cease, all magic and witchcraft is brought to nought.
  4. Who, then, and how great is this Christ, Who by His own Name and Presence casts into the shade and brings to nought all things on every side, and is alone strong against all, and has filled the whole world with His teaching? Let the Greeks tell us, who are pleased to laugh, and blush not.
  5. For if He is a man, how then has one man exceeded the power of all whom even themselves bold to be gods, and convicted them by His own power of being nothing? But if they call Him a magician, how can it be that by a magician all magic is destroyed, instead of being confirmed? For if He conquered particular magicians, or prevailed over one only, it would be proper for them to hold that He excelled the rest by superior skill;
  6. but if His Cross has won the victory over absolutely all magic, and over the very name of it, it must be plain that the Saviour is not a magician, seeing that even those demons who are invoked by the other magicians fly from Him as their Master.
  7. Who He is, then, let the Greeks tell us, whose only serious pursuit is jesting. Perhaps they might say that He, too, was a demon, and hence His strength. But say this as they will, they will have the laugh against them, for they can once more be putto shame by our former proofs. For how is it possible that He should be a demon who drives the demons out?
  8. For if He simply drove out particular demons, it might properly be held that by the chief of demons He prevailed against the lesser, just as the Jews said to Him when they wished to insult Him. But if, by His Name being named, all madness of the demons is uprooted and chased away, it must be evident that here, too, they are wrong, and that our Lord and Saviour Christ is not, as they think, some demoniacal power.
  9. Then, if the Saviour is neither a man simply, nor a magician, nor some demon, but has by His own Godhead brought to nought and cast into the shade both the doctrine found in the poets and the delusion of the demons and the wisdom of the Gentiles, it must be plain and will be owned by all, that this is the true Son of God, even the Word and Wisdom and Power of the Father from the beginning. For this is why His works also are no works of man, but are recognised to be above man, and truly God’s works, both from the facts in themselves, and from comparison with [the rest of] mankind.

49. His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, etc.

  1. For what man, that ever was born, formed a body for himself from a virgin alone? Or what man ever healed such diseases as the common Lord of all? Or who has restored what was wanting to man’s nature, and made one blind from his birth to see?
  2. Asclepius was deified among them, because he practised medicine and found out herbs for bodies that were sick; not forming them himself out of the earth, but discovering them by science drawn from nature. But what is this to what was done by the Saviour, in that, instead of healing a wound, He modified a man’s original nature, and restored the body whole.
  3. Heracles is worshipped as a god among the Greeks because he fought against men, his peers, and destroyed wild beasts by guile. What is this to what was done by the Word, in driving away from man diseases and demons and death itself? Dionysus is worshipped among them because he has taught man drunkenness; but the true Saviour and Lord of all, for teaching temperance, is mocked by these people.
  4. But let these matters pass. What will they say to the other miracles of His Godhead? At what man’s death was the sun darkened and the earth shaken? Lo even to this day men are dying, and they died also of old. When did any such-like wonder happen in their case?
  5. Or, to pass over the deeds done through His body, and mention those after its rising again: what man’s doctrine that ever was has prevailed everywhere, one and the same, from one end of the earth to the other, so that his worship has winged its way through every land?
  6. Or why, if Christ is, as they say, a man, and not God the Word, is not His worship prevented by the gods they have from passing into the same land where they are? Or why on the contrary does the Word Himself, sojourning here, by His teaching stop their worship and put their deception to shame?

50. Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend.

  1. Many before this Man have been kings and tyrants of the world, many are on record who have been wise men and magicians, among the Chaldaeans and Egyptians and Indians; which of these, I say, not after death, but while still alive, was ever able so far to prevail as to fill the whole earth with his teaching and reform so great a multitude from the superstition of idols, as our Saviour has brought over from idols to Himself?
  2. The philosophers of the Greeks have composed many works with plausibility and verbal skill; what result, then, have they exhibited so great as has the Cross of Christ? For the refinements they taught were plausible enough till they died; but even the influence they seemed to have while alive was subject to their mutual rivalries; and they were emulous, and declaimed against one another.
  3. But the Word of God, most strange fact, teaching in meaner language, has cast into the shade the choice sophists; and while He has, by drawing all to Himself, brought their schools to nought, He has filled His own churches; and the marvellous thing is, that by going down as man to death, He has brought to nought the sounding utterances of the wise concerning idols.
  4. For whose death ever drove out demons? Or whose death did demons ever fear, as they did that of Christ? For where the Saviour’s name is named, there every demon is driven out. Or who has so rid men of the passions of the natural man, that whoredom is chaste, and murderers no longer hold the sword, and those who were formerly mastered by cowardice play the man?
  5. And, in short, who persuaded men of barbarous countries and heathen men in various places to lay aside their madness, and to mind peace, if it be not the Faith of Christ and the Sign of the Cross? Or who else has given men such assurance of immortality, as has the Cross of Christ, and the Resurrection of His Body?
  6. For although the Greeks have told all manner of false tales, yet they were not able to feign a Resurrection of their idols — for it never crossed their mind, whether it be at all possible for the body again to exist after death. And here one would most especially accept their testimony, inasmuch as by this opinion they have exposed the weakness of their own idolatry, while leaving the possibility open to Christ, so that hence also He might be made known among all as Son of God.

51. The new virtue of continence. Revolution of Society, purified and pacified by Christianity.

  1. Which of mankind, again, after his death, or else while living, taught concerning virginity, and that this virtue was not impossible among men? But Christ, our Saviour and King of all, had such power in His teaching concerning it, that even children not yet arrived at the lawful age vow that virginity which lies beyond the law.
  2. What man has ever yet been able to pass so far as to come among Scythians and Ethiopians, or Persians or Armenians or Goths, or those we hear of beyond the ocean or those beyond Hyrcania, or even the Egyptians and Chaldees, men that mind magic and are superstitious beyond nature and savage in their ways, and to preach at all about virtue and self-control, and against the worshipping of idols, as has the Lord of all, the Power of God, our Lord Jesus Christ?
    3 For not only preached by means of His own disciples, but also carried persuasion to men’s mind, to lay aside the fierceness of their manners, and no longer to serve their ancestral gods, but to learn to know Him, and through Him to worship the Father.
  3. For formerly, while in idolatry, Greeks and Barbarians used to war against each other, and were actually cruel to their own kin. For it was impossible for any one to cross sea or land at all, without arming the hand with swords, because of their implacable fighting among themselves.
  4. For the whole course of their life was carried on by arms, and the sword with them took the place of a staff, and was their support in every emergency; and still, as I said before, they were serving idols, and offering sacrifices to demons, while for all their idolatrous superstition they could not be reclaimed from this spirit.
  5. But when they have come over to the school of Christ, then, strangely enough, asmen truly pricked in conscience, they have laid aside the savagery of their murders and no longer mind the things of war: but all is at peace with them, and from henceforth what makes for friendship is to their liking.

52. Wars, etc., roused by demons, lulled by Christianity.

  1. Who then is He that has done this, or who is He that has united in peace men that hated one another, save the beloved Son of the Father, the common Saviour of all, even Jesus Christ, Who by His own love underwent all things for our salvation? For even from of old it was prophesied of the peace He was to usher in, where the Scripture says: “They Isaiah 2:4 shall beat their swords into ploughshares, and their pikes into sickles, and nation shall not take the sword against nation, neither shall they learn war any more.”
  2. And this is at least not incredible, inasmuch as even now those barbarians who have an innate savagery of manners, while they still sacrifice to the idols of their country, are mad against one another, and cannot endure to be a single hour without weapons:
  3. but when they hear the teaching of Christ, straightway instead of fighting they turn to husbandry, and instead of arming their hands with weapons they raise them in prayer, and in a word, in place of fighting among themselves, henceforth they arm against the devil and against evil spirits, subduing these by self-restraint and virtue of soul.
  4. Now this is at once a proof of the divinity of the Saviour, since whatmen could not learn among idols they have learned from Him; and no small exposure of the weakness and nothingness of demons and idols. For demons, knowing their own weakness, for this reason formerly set men to make war against one another, lest, if they ceased from mutual strife, they should turn to battle against demons.
  5. Why, they who become disciples of Christ, instead of warring with each other, stand arrayed against demons by their habits and their virtuous actions: and they rout them, and mock at their captain the devil; so that in youth they are self-restrained, in temptations endure, in labours persevere, when insulted are patient, when robbed make light of it: and, wonderful as it is, they despise even death and become martyrs of Christ.

53. The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man.

  1. And to mention one proof of the divinity of the Saviour, which is indeed utterly surprising — what mere man or magician or tyrant or king was ever able by himself to engage with so many, and to fight the battle against all idolatry and the whole demoniacal host and all magic, and all the wisdom of the Greeks, while they were so strong and still flourishing and imposing upon all, and at one onset to check them all,as was our Lord, the true Word of God, Who, invisibly exposing each man’s error, is by Himself bearing off all men from them all, so that while they who were worshipping idols now trample upon them, those in repute for magic burn their books, and the wise prefer to all studies the interpretation of the Gospels?
  2. For whom they used to worship, them they are deserting, and Whom they used to mock as one crucified, Him they worship as Christ, confessing Him to be God. And they that are called gods among them are routed by the Sign of the Cross, while the Crucified Saviour is proclaimed in all the world as God and the Son of God. And the gods worshipped among the Greeks are falling into ill repute at their hands, as scandalous beings; while those who receive the teaching of Christ live a chaster life than they.
  3. If, then, these and the like are human works, let him who will point out similar works on the part of men of former time, and so convince us. But if they prove to be, and are, not men’s works, but God’s, why are the unbelievers so irreligious as not to recognise the Master that wrought them?
  4. For their case is as though a man, from the works of creation,failed to know God their Artificer. For if they knew His Godhead from His power over the universe, they would have known that the bodily works of Christ also are not human, but are the works of the Saviour of all, the Word of God. And did they thus know, “they would not,” as Paul said 1 Corinthians 2:8, “have crucified the Lord of glory.”

54. The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold.

  1. As, then, if a man should wish to see God, Who is invisible by nature and not seen at all, he may know and apprehend Him from His works: so let him who fails to see Christ with his understanding, at least apprehend Him by the works of His body, and test whether they be human works or God’s works.
  2. And if they be human, let him scoff; but if they are not human, but of God, let him recognise it, and not laugh at what is no matter for scoffing; but rather let him marvel that by so ordinary a means things divine have been manifested to us, and that by death immortality has reached to all, and that by the Word becoming man, the universal Providence has been known, and its Giver and Artificer the very Word of God.
  3. For He was made man that we might be made God; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality. For while He Himself was in no way injured, being impassible and incorruptible and very Word and God, men who were suffering, and for whose sakes He endured all this, He maintained and preserved in His own impassibility.
  4. And, in a word, the achievements of the Saviour, resulting from His becoming man, are of such kind and number, that if one should wish to enumerate them, he may be compared to men who gaze at the expanse of the sea and wish to count its waves. For as one cannot take in the whole of the waves with his eyes, for those which are coming on baffle the sense of him that attempts it; so for him that would take in all the achievements of Christ in the body, it is impossible to take in the whole, even by reckoning them up, as those which go beyond his thought are more than those he thinks he has taken in.
  5. Better is it, then, not to aim at speaking of the whole, where one cannot do justice even to a part, but, after mentioning one more, to leave the whole for you to marvel at. For all alike are marvellous, and wherever a man turns his glance, he may behold on that side the divinity of the Word, and be struck with exceeding great awe.

55. Summary of foregoing. Cessation of pagan oracles, etc.: propagation of the faith. The true King has come forth and silenced all usurpers.

  1. This, then, after what we have so far said, it is right for you to realize, and to take as the sum of what we have already stated, and to marvel at exceedingly; namely, that since the Saviour has come among us, idolatry not only has no longer increased, but what there was is diminishing and gradually coming to an end: and not only does the wisdom of the Greeks no longer advance, but what there is is now fading away: and demons, so far from cheating any more by illusions and prophecies and magic arts, if they so much as dare to make the attempt, are put to shame by the sign of the Cross.
  2. And to sum the matter up: behold how the Saviour’s doctrine is everywhere increasing, while all idolatry and everything opposed to the faith of Christ is daily dwindling, and losing power, and falling. And thus beholding, worship the Saviour, “Who is above all” and mighty, even God the Word; and condemn those who are being worsted and done away by Him.
  3. For as, when the sun has come, darkness no longer prevails, but if any be still left anywhere it is driven away; so, now that the divine Appearing of the Word of God has come, the darkness of the idols prevails no more, and all parts of the world in every direction are illumined by His teaching.
  4. And as, when a king is reigning in some country without appearing but keeps at home in his own house, often some disorderly persons, abusing his retirement, proclaim themselves; and each of them, by assuming the character, imposes on the simple as king, and so men are led astray by the name, hearing that there is a king, but not seeing him, if for no other reason, because they cannot enter the house; but when the real king comes forth and appears, then the disorderly impostors are exposed by his presence, while men, seeing the real king, desert those whom previously led them astray:
  5. in like manner, the evil spirits formerly used to deceive men, investing themselves with God’s honour; but when the Word of God appeared in a body, and made known to us His own Father, then at length the deceit of the evil spirits is done away and stopped, while men, turning their eyes to the true God, Word of the Father, are deserting the idols, and now coming to know the true God.
  6. Now this is a proof that Christ is God the Word, and the Power of God. For whereas human things cease, and the Word of Christ abides, it is clear to all eyes that what ceases is temporary, but that He Who abides is God, and the true Son of God, His only-begotten Word.

56. Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment.

  1. Let this, then, Christ-loving man, be our offering to you, just for a rudimentary sketch and outline, in a short compass, of the faith of Christ and of His Divine appearing to usward. But you, taking occasion by this, if you light upon the text of the Scriptures, by genuinely applying your mind to them, will learn from them more completely and clearly the exact detail of what we have said.
  2. For they were spoken and written by God, through men who spoke of God. But we impart of what we have learned from inspired teachers who have been conversant with them, who have also become martyrs for the deity of Christ, to your zealfor learning, in turn.
  3. And you will also learn about His second glorious and truly divine appearing to us, when no longer in lowliness, but in His own glory — no longer in humble guise, but in His own magnificence — He is to come, no more to suffer, but thenceforth to render to all the fruit of His own Cross, that is, the resurrection and incorruption; and no longer to be judged, but to judge all, by what each has done in the body, whether good or evil; where there is laid up for the good the kingdom of heaven, but for them that have done evil everlasting fire and outer darkness.
  4. For thus the Lord Himself also says: “Henceforth Matthew 26:64 you shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven in the glory of the Father.”
  5. And for this very reason there is also a word of the Saviour to prepare us for that day, in these words: “Be Matthew 24:42 ready and watch, for He comes at an hour you know not.” For, according to the blessed Paul: “We 2 Corinthians 5:10 must all stand before the judgment-seat of Christ, that each one may receive according as he has done in the body, whether it be good or bad.”

57. Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology.

  1. But for the searching of the Scriptures and true knowledge of them, an honourable life is needed, and a pure soul, and that virtue which is according to Christ; so that the intellect guiding its path by it, may be able to attain what it desires, and to comprehend it, in so far as it is accessible to human nature to learn concerning the Word of God.
  2. For without a pure mind and a modelling of the life after the saints, a man could not possibly comprehend the words of the saints.
  3. For just as, if a man wished to see the light of the sun, he would at any rate wipe and brighten his eye, purifying himself in some sort like what he desires, so that the eye, thus becoming light, may see the light of the sun; or as, if a man would see a city or country, he at any rate comes to the place to see it — thus he that would comprehend the mind of those who speak of God must needs begin by washing and cleansing his soul, by his manner of living, and approach the saints themselves by imitating their works; so that, associated with them in the conduct of a common life, he may understand also what has been revealed to them by God, and thenceforth, as closely knit to them, may escape the peril of the sinners and their fire at the day of judgment, and receive what is laid up for the saints in the kingdom of heaven, which “Eye has not seen 1 Corinthians 2:9, nor ear heard, neither have entered into the heart of man,” whatsoever things are prepared for them that live a virtuous life, and love the God and Father, in Christ Jesus our Lord: through Whom and with Whom be to the Father Himself, with the Son Himself, in the Holy Spirit, honour and might and glory for ever and ever. Amen.
目录