Sermon 117
SERMO 117
On the Words of the Gospel of John (1, 1-3):
"In the beginning was the Word, and the Word was with God,"
And the Word was God, etc.
AGAINST THE ARIANS
The word of God should be valued so that it may be understood.
The chapter of the Gospel which was read, dearest brothers, seeks the pure eye of the heart. For we understand that our Lord Jesus Christ, according to his divinity, created the whole universe, and according to his humanity, restored the fallen creation, with John as the evangelist. However, in this Gospel, we find what kind of man John was and how great he was, so that from the dignity of the dispenser it might be understood how valuable is the Word which could be spoken by someone like him; indeed, how invaluable it is that surpasses all things. For a thing for sale is either equal to, subject to, or exceeds its price. When someone buys something at its value, the price is equal to the thing purchased; when for less, it is subject to it; when for more, it exceeds it. But nothing can be equal to the Word of God, nor subjected to change, nor surpassed by anything. For all things can be subjected to the Word of God, because: All things were made through Him; yet they are not subjected as if they were the price of the Word, so that one might give something to receive it. However, if it can be said and if some reason or custom of speaking permits this name, the price of acquiring the Word is the acquirer himself, who has given himself for himself to this Word. Therefore, when we buy something, we look for something to give, so that we may have the thing for which we give the price. And what we give is outside ourselves; and if it was with us, what we give becomes external to us, so that what we acquire may be with us. Whatever price someone finds when buying something, it is necessary to find something such as to give what one has and receive what one does not have; yet the one who gives the price remains, and that comes to him for which he gives the price. But he who wants to acquire this Word, who wants to have it, should not seek outside himself what he may give, he should give himself. When he does this, he does not lose himself, as he loses the price when he buys something.
The price of the Word Himself is man.
The Word of God, therefore, is offered to all: let those who can, obtain it; but they can who wish devoutly. For in that Word there is peace: And on earth peace among men of goodwill. Therefore, whoever wishes to obtain it, let them give themselves. This is the price of the Word, if it can be called such in any way, since he who gives himself does not lose himself, and acquires the Word for which he gives himself, and acquires himself in the Word to whom he gives himself. And what does he give to the Word? Not something alien to him, but what was made through this Word; this is returned to him so that it may be restored. All things were made through him. If all things, certainly man as well. If the heaven, if the earth, if the sea, if all things that are in them, if every creature; certainly him more clearly, who was made man through the Word, made in the image of God.
The Word of God is a certain unformed form. A form without time and place.
Not only, brothers, do we discuss how it can be understood what is said: In the beginning was the Word, and the Word was with God, and the Word was God. It can be understood ineffably; it is not by human words that it is understood. We discuss the Word of God and explain why it is not understood. We do not now explain so that it may be understood, but explain what hinders it from being understood. For there is indeed a certain form, a form not formed, but the form of all things formed; an unchangeable form, without lapse, without defect, without time, without place, surpassing all, existing in all things, and a certain foundation in which all things exist, and a summit under which all things exist. If you say that all things are in it, you do not lie. For it has been said that the Word itself is the Wisdom of God; we have it written: In Wisdom you have made all things. Therefore, all things are in it; and yet because it is God, all things are under it. We say how incomprehensible is what has been read; nevertheless, it has been read, not so that it may be comprehended by man, but so that man might grieve because he does not comprehend, and might find out what impedes him from comprehension, and remove these things, and yearn for the perception of the unchangeable Word, he himself changed from worse to better. For the Word does not improve or grow with the approach of the knower; but remains whole if you persist; remains whole if you withdraw; remains whole when you return; abiding in itself, and renewing all things. Therefore, it is the form of all things, the unmade form, without time, as we said, and without the extents of places. For anything that is contained in place is circumscribed. The form is circumscribed by boundaries, it has limits from where and to where it exists. Furthermore, that which is contained in place is extended by some quantity and space, lesser in part than in whole. May God make you understand.
Not less in part than in whole.
Daily, however, regarding the bodies that are before our eyes, which we see, which we touch, among which we are, we can judge any body to have form in a place. But everything that occupies space is lesser in part than in whole. A part of the human body, for example, the arm; certainly the arm is lesser than the whole body. And if the arm is lesser, it occupies a shorter space. Likewise the head, because it is a part of the body, is in a smaller place, and it is lesser than the whole body, which is the head. Thus all things that are in a place are lesser in part than in whole. Let us think nothing like this about that Word, let us imagine nothing like this. Let us not imagine spiritual things from the suggestion of flesh. That Word, that God is not lesser in part than in whole.
In divine matters, pious ignorance is better than presumed knowledge. With the eye of the heart, God is incomprehensible. By knowledge of God, man becomes blessed. God does not increase from our knowledge.
But you cannot conceive of such a thing. Such ignorance is more pious than presumed knowledge. For we speak of God. It has been said: And the Word was God. We speak of God; what wonder is it if you do not comprehend? For if you comprehend, it is not God. Let there be a pious confession of ignorance rather than a rash profession of knowledge. To reach God somewhat with the mind is a great blessing; but to comprehend Him is utterly impossible. God pertains to the mind, He is to be understood; a body pertains to the eyes, it is to be seen. But do you think you comprehend the body with the eye? You absolutely cannot. For whatever you look at, you do not see the whole. You see the face of a man, but you do not see the back at the time you see the face; and when you see the back, at that time you do not see the face. Thus, you do not see so as to comprehend; but when you look at another part you had not seen, unless memory helps you to remember that you saw where you have turned away, you never say that you have even superficially comprehended anything. You handle what you see, you turn it this way and that, or you yourself move around to see the whole. Thus, you cannot see the whole at one glance. And while you turn to see, you see parts; and by combining the parts you saw, you seem to inspect the whole. However, this is not the vision of the eyes, but the vivacity of memory that is understood. What then can be said of that Word, brothers? Behold, we speak of bodies subject to our eyes, we cannot comprehend them with sight; who then can comprehend God with the eye of the heart? It is enough to reach out if the eye is pure. If it touches, it touches with a certain incorporeal and spiritual touch, yet it does not comprehend; and this, if it is pure. And a man becomes blessed by reaching with the heart what always remains blessed; and that is perpetual blessedness itself, and from which a man becomes alive, it is perpetual life; from which a man becomes wise, it is perfect wisdom; from which a man becomes illuminated, it is eternal light. And see how you become by reaching that which you were not, you do not make what you reach become what it was not. I say this: God does not grow from the knower, but the knower from the knowledge of God.
Let us not think, dearest brothers, that we are bestowing a benefit upon God, because we have said that we are giving a price in a certain way. For we do not give to him that from which he may be increased, who remains whole even when you have fallen, and remains whole when you have returned, ready to bless those who are converted and to punish those who are averse with blindness. For he first vindicates the soul turned away from him with the beginning of punishment, with blindness itself. For he who turns away from the true light, that is, from God, already becomes blind. He does not yet feel the punishment, but he already has it.
The Word is affirmed as co-eternal with the Father against the Arians.
Therefore, let us understand, dearest brothers, that the Word of God was born incorporeally, inviolably, unchangeably, without temporal birth, yet born from God. Do we think that we can in any way persuade certain unbelievers not to shun the truth, which we proclaim by the Catholic faith, which is contrary to the Arians, by whom the Church of God has often been tempted, since carnal men more easily accept what they have been accustomed to see? For some have dared to say: The Father is greater than the Son and precedes Him in time; that is, the Father is greater than the Son, and the Son is lesser than the Father, and the Father precedes Him in time. And so they argue: If He is born, certainly the Father existed before the Son was born to Him. Attend; may He Himself be present with us, with your prayers assisting, and with a holy intention of those desiring to receive what He has given and suggested; may He be present with us, so that we may be able to explain in some manner what we have begun. However, brothers, I say beforehand, if I am unable to explain it, do not think that reason has failed but that the man has failed. Therefore, I urge and beseech you to pray; may the mercy of God be present, and thus may He cause this matter to be spoken by us as you ought to hear and as we ought to say. Therefore, they say this: If He is the Son of God, He is born. We confess this. For indeed, He would not be the Son if He were not born. It is manifest, faith admits this, the Catholic Church approves it, it is true. Then they add: If the Son was born to the Father, the Father existed before the Son was born to Him. This faith rejects, Catholic ears refuse, it is anathematized, he who thinks thus is outside, does not belong to the participation and society of the saints. Therefore, he says, give me a reason how the Son could be born to the Father and be coeternal with Him from whom He was born.
It is difficult to convey divine things to the carnal.
And what do we do, brothers, when we introduce spiritual things to the carnal; if, however, we ourselves are not carnal, when we intimate these spiritual things to the carnal, to a man accustomed to earthly birth, and seeing the order of this creation, where there are successions and departures, where those who generate and those who are generated are distinguished by age? For the son is born after the father, and will succeed the father who is destined to die. This we find among humans, this we find among other living beings: parents are prior in time, children are later in time. By this custom of seeing, they wish to transfer carnal things to spiritual matters, and by the intention of carnal things they are more easily deceived. For the reason of the listeners does not follow those preaching such things, but custom, which even loosens them, that they might preach such things. And what do we do? Shall we remain silent? If only it were permitted! For perhaps in silence, something worthy might be thought about the ineffable matter. For whatever can be spoken is not ineffable. But God is ineffable. For if the apostle Paul says he was caught up to the third heaven, and says he heard ineffable words; how much more is He Himself ineffable, who showed such things that cannot be spoken by the one to whom they were shown? Therefore, brothers, it would be better if we could be silent, and say: This is what faith holds, so we believe; you cannot grasp it, you are a child; it must be patiently endured until you grow your wings; and if you wish to fly while you are still featherless, let it not be the air of freedom, but the fall of recklessness. What do they say in response? Oh, if he had something to say, he would say it to me! For one who cannot respond has this excuse. He who does not wish to respond, has been conquered by the truth. To him to whom this is said, if he does not respond, even if he is not conquered within himself, he is nevertheless conquered in the wavering brothers. For the weak brothers hear, and think there is indeed nothing to be said; and perhaps they truly think there is nothing to be said, yet not that there is nothing to be felt. For man can say nothing that he cannot also feel; he can also feel something that he cannot express.
Similitudes to be used to refute the Arians.
Nevertheless, preserving the ineffability of that majesty, lest anyone should think that we have already reached through these similarities to that which cannot be said or thought by the immature (certainly, even if it is possible for some who are more advanced, it is possible in part, it is possible in a riddle, it is possible through a mirror; but not yet face to face); let us also give some similarities against them, from which they are refuted, not from which that may be grasped. Indeed, when we say it can be very much understood, very much conceived, that he is both born and coeternal with the one from whom he is born, they refute this and demonstrate it as if it were false, giving us similarities. From where? From the creature, and they say to us: Surely a man existed before he begot a son, he is greater than his son; and a horse existed before it begot a foal, and a sheep, and other animals. They employ similarities from creatures.
Our faith in the Word, however, does not rely on analogies.
What, must we labor so that we also find likenesses of those things we assert? What? If I did not find them, could I not rightly say: the Birth of the Creator perhaps does not have a likeness in the creature? For the more He surpasses those things that are here in what is there, the more He surpasses those things that are born here in what is born there. All things here are through God; and yet, what can be compared to God? Thus, all things that are born here are born by His doing. And thus perhaps no likeness of His birth is found, just as no likeness of His substance, immutability, divinity, and majesty is found. For what similar thing can be found here? If therefore perhaps no likeness of birth is found, am I oppressed because of that, because I have not found likenesses of the Creator of all things, desiring to find in the creature what is similar to the Creator?
Analogies of the birth of the Son of God are imperfect in creatures. Coeval and coeternal with the Father.
And truly, brothers, I am not going to find temporal likenesses which I can compare to eternity. But what have you found? For what have you found? That the father is greater in time than the son; and therefore you want the Son of God to be lesser in time than the eternal Father, because you found a son lesser than his temporal father. Give me an eternal father here, and you have found a likeness. You find a son lesser than the father in time, a temporal son lesser than a temporal father. Have you found me a temporal son lesser than an eternal father?
Therefore, since stability is in eternity, but variety is in time; in eternity all things stand, while in time some things come and others succeed; you may find a younger son succeeding the father in the variety of time because he also succeeded his own father, not an eternal father but a temporal one. So what can we, my brothers, find in creation that is coeternal when we do not find anything eternal in creation? If I find an eternal father in creation, then I find a coeternal son. But if you do not find something eternal and they overcome each other in time; it is enough to find a coeval similarity. For coeternal is one thing, coeval is another. We daily call those coeval who have the same measure of time; one is not preceded by time from the other, although both began to exist, whom we call coevals. If we could find a coeval birth of one thing from another; if we can find two coevals, the one generating and the one generated; here we find coevals, there we understand coeternal. If here I find something born from another thing beginning to be from the same time as that from which it is born. That from which it began, that from which it did not begin. Therefore, this is coeval, that is coeternal.
In contemporaries, there is a certain likeness of the Word coeternal with God. Fire and light are contemporaneous.
I think Your Holiness already understands what I say, that temporal things cannot be compared to eternal ones; but those things which are contemporary can be compared by some slight and small resemblance to those which are coeternal. Let us therefore find things that are contemporary and be admonished by the Scriptures for these resemblances. We read in the Scriptures about Wisdom itself: "For it is the brightness of eternal light." Again we read: "The spotless mirror of the majesty of God." This Wisdom is called the brightness of eternal light, it is called the image of the Father; from this let us take a resemblance, so that we may find things contemporary, from which we understand things coeternal. O Arian, if I find that the begetter does not precede in time that which he begot, if the begotten is not lesser in time than that from which it was generated; it is just that you concede to me that these things can be found coeternal in the Creator, when those contemporary things were able to be found in creation. Now indeed I think this occurs to some brethren. For some anticipated from the moment I said: "For it is the brightness of eternal light." Indeed, fire emits light, light is emitted by fire. If we ask what exists from what, every day when we light a lamp, we are reminded of a certain invisible and inexpressible matter, so that some lamp of our understanding may be lit in this night of the world. Consider him who lights a lamp. Before the lamp is lit, there is neither fire, nor is there the brightness which proceeds from the fire. But I ask and say: Does the brightness exist from the fire, or does the fire exist from the brightness? Every soul responds to me: For God has wished to sow the beginnings of understanding, the beginnings of wisdom in every soul; every soul responds to me, and no one doubts, that that brightness proceeds from the fire, not the fire from the brightness. Let us therefore place the fire as the father of that brightness; because we have already stated that we seek things contemporary, not coeternal. If I wish to light a lamp, the fire is not yet there, nor is that brightness; but as soon as I have lit it, the brightness exists together with the fire. Give me here fire without brightness, and I will believe that the Father existed without the Son.
Another of the same age, an image and a thing from which it is born.
Listen: such a great matter has been expressed by me as well as possible with the Lord aiding the intention of your prayer and the preparation of your heart, and you have taken in as much as you could. However, these things are ineffable. Consider nothing worthy as said, especially since coeval things are compared to coeternal ones, temporal things to everlasting ones, and perishable things to the immortal. But because the Son and the image of the Father are spoken of, let us also accept from here some likeness in things that are far different, as we prefaced. An image arises from a mirror of a man looking into the mirror. This cannot aid us for the clarity of this matter, which we are endeavoring to explain in some way. For it is said to me: He who looks into the mirror was already, and was already born. The image arises as soon as the observer appears. For he who looks existed even before he approached the mirror. What then shall we find whereby we can extract such a likeness, as we have drawn from the fire and light? Let us make use of something simple. You easily know how often water of bodies renders images. This we say: When anyone either passes over the water or stands, he sees there his image. Therefore, let us suppose something born over water, such as a plant or an herb, does it not come forth with its image? As soon as it begins to exist, its image begins to exist with it; it does not precede, in being born, its own image; it is not shown to me that something was born upon the water, and later its image appeared, while it first appeared without an image; but it is born with its image; and yet the image is from it, not it from the image. Therefore, it is born with its image, and the plant and its image begin to exist together. Do you not admit that the image originates from that plant, not the plant from the image? Therefore, concerning that plant, you confess the image. And so, both the one who generates and that which is generated began to exist together. Therefore, they are coeval. If always a plant, always also the image from the plant. But what is from another is indeed born. Therefore, there can always be one generating, and always with it what is born from it. For there we were tossed back and forth, there we labored, as we tried to understand eternal birth. Therefore, the Son of God is thus said to be in regard that the Father exists from whom he is; not in the way that the Father was prior, and afterward the Son. Always the Father, always the Son from the Father. And because whatever is from something is born; therefore, always the Son born. Always the Father, always from him the image; just as the image of the plant is born from the plant, and if always the plant, always the image would be born from the plant. You could not find coeternal generated beings to eternal generators, and you found coeval generated beings to temporal begetters. I understand the coeternal Son born of the eternal begetter. For what is coeval to the temporal, this is coeternal to the eternal.
In the comparisons made, there is inequality.
Here there is now a little that you should mind, brothers, because of blasphemies. For it is always said: Behold you have given likenesses; but the radiance that pours forth from the fire shines less than the fire itself; and the image of a bush has indeed less propriety than the bush from which the image is. These have likeness, but they do not have complete equality; therefore they do not seem to be of the same substance. What shall we therefore say, if someone says: So then is the Son to the Father, as the radiance is to the fire, and the image to the bush? Behold I understood the eternal Father, I understood the co-eternal Son: yet do we say like a spread-out radiance shining less than the fire, or like an image existing less than the bush? No: but there is complete equality. I do not believe, he says, because you have not found a likeness. But believe the Apostle, because he was able to see what I said. For he says: He did not consider it robbery to be equal to God. Equality is joined in every way. And what did he say? Not robbery. Why? Because that is robbery which is alien.
The co-eternity and equality of the Son of God from two compared types of similarities.
Yet out of these two kinds of comparisons and from the two types, perhaps we find a likeness in the creature, in such a way that we understand the Son as coeternal with the Father and by no means lesser. But we cannot find that in one kind of similarity; let us join both kinds. How both kinds? One from which they give similarities, and the other from which we have given. They have given similarities from those things which are born in time, and are preceded in time by those from which they are born, such as a man from a man. That man is greater in time, born earlier; but still a man and a man, that is, of the same substance. For a man begets a man, and a horse a horse, and cattle cattle. These beget to the same substance, but not to the same time. They differ in time, but not in nature. Therefore, what do we praise in this birth? Certainly equality of nature. But what is lacking? Equality of time. Let's hold onto what is praised here, that is, equality of nature. In that other kind of similarities, which we gave from the brightness of the fire and from the image of the bush, you do not find equality of nature, you find coeternity. What do we praise here? Coeternity. What is lacking? Equality of nature. Combine what you praise. For in creatures something is lacking that you praise, in the Creator nothing can be lacking; because what you find in the creature proceeded from the Creator the artificer. Therefore what in coequals? Is it not to be given to God what you praise there? But what is lacking should not be attributed to the majesty, in which there is no defect. Behold, I offer you coeval begotten beings; you praise coeternity there, but you criticize disparity. What you criticize, do not attribute to God; what you praise, attribute; and from this type of similarities you attribute to Him coeternity for coeternity, that the begotten be coeternal with Him from whom He was begotten. From the other type of similarities, which is also God's creation, and ought to praise the Creator, what do you praise there? Equality of nature. Now for that distinction you gave coeternity; give for this, equality; and the perfect birth of the same substance is complete. For what could be more foolish, my brothers, than to praise in some creature what is not in the Creator? I praise in man the equality of nature, and do I not believe it in Him who made man? What is born of man is man; and what is born of God, will it not be that which is of Him from whom it was born? I do not dwell in works that God did not make. Therefore, let all His works praise the Creator. Here I find a coequal, there I recognize a coeternal. Here I find equality of nature, there I understand equality of substance. Therefore all that is there is what is found in individual parts and things here. Therefore, everything there at once, and not just what is in creatures; I find everything there, but as in the Creator, so much more, because these visible things, those invisible; these temporal, those eternal; these changeable, those unchangeable; these corruptible, those incorruptible. Finally, even in man what we find, man and man, are two men; there the Father and the Son are one God.
The eye of the heart must be cleansed so that God may be seen.
I give thanks to our Lord God ineffably, because He has deigned to liberate my weakness from this most burdensome and laborious place, at your petition. Above all, however, keep this in mind: whatever we have been able to collect about the creature, either through the senses of the body or the thoughts of the mind, the Creator transcends it ineffably. But do you wish to touch Him with your mind? Purify your mind, purify your heart. Make the eye pure, from which that whatever it is may be reached. Make pure the eye of the heart: For the pure in heart are blessed, for they shall see God. What could be more mercifully granted or given by Him than that the Word, of which we have said so many and so great things, and yet have said nothing worthy; unless that the Word, through which all things were made, became what we are, so that we might reach what we are not? For we are not God; but we can see God with the inner sight of the mind or heart. Our sight, dulled by sins, blunted, and thrown down by weakness, desires to see; but we are in hope, we are not yet in reality. We are children of God. This is what John says, who said: In the beginning was the Word, and the Word was with God, and the Word was God; who reclined on the Lord's breast, who drew these secrets from the bosom of His heart; he himself says: Beloved, we are children of God; and it has not yet appeared what we shall be; we know that when He appears, we shall be like Him because we shall see Him as He is. This is promised to us.
The Word made flesh like milk, so that it could be taken by us.
But so that we may reach, if we cannot yet see the Word of God, let us hear the Word made flesh; since we have become carnal, let us hear the Word made flesh. For this reason He came, for this reason He took on our weakness, so you might grasp the firm speech of God bearing your weakness. And it was truly said, "milk." For indeed He gives milk to the little ones, so that He might give the food of wisdom to the greater ones. Bear nursing patiently, so that you might eagerly be fed. For how is milk made, which infants are nursed with? Wasn't there food on the table? But the infant is too weak to eat the food that is on the table; what does the mother do? She makes food incarnate, and makes milk from it. She prepares for us what we can take. Thus the Word was made flesh, so that as infants we might be nourished with milk, who indeed were infants in regard to food. However, this is the difference, because when the mother makes food into milk, the food is converted into milk; but the Word, remaining unchangeable, assumed flesh, so that it would be in some way blended. That is, it did not corrupt, it did not change, so it would speak to you through your condition, not transformed and converted into a human. For remaining unchangeable, immutable, and completely inviolable, He became to you what you are to Him, what He is to the Father.
Humility must be learned from the incarnate Word.
He himself, to the weak, what does he say, so that they can recover that sight and reach the Word from some part, through which all things were made? "Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn from me, for I am gentle and humble in heart." What does the Teacher, the Son of God, the Wisdom of God, through whom all things were made, preach? He calls the human race, and says: "Come to me, all you who labor, and learn from me." Perhaps you would have thought the Wisdom of God to say: "Learn how I made the heavens and the stars; all things were also numbered in me before they were made; how in the constancy of immutable reasons even your hairs are numbered." Did you think such things would be said? No. But first this: "For I am gentle and humble in heart." Behold what you can grasp, see, brothers, surely it is small. We aim at great things, let us grasp the small, and we will be great. Do you want to grasp the loftiness of God? First, grasp the humility of God. Deign to be humble for yourself, because God deigned to be humble for the same you; not for himself. Therefore, grasp the humility of Christ, learn to be humble, do not be proud. Confess your weakness, lie patiently before the physician. When you have grasped his humility, you rise with him; not as if he too rises according to the Word; but rather you, so that you may be more and more grasped by him. At first, you understood hesitantly and uncertainly; afterwards, you understand more certainly and clearly. He does not grow, but you advance, and he seems to rise as if with you. Thus it is, brothers. Believe the precepts of God, and do them, and he will grant you the strength of understanding. Do not presume, and as if to prefer knowledge to the precept of God, lest you remain lower rather than more solid. Look at a tree; it first seeks the lowest before it grows upwards; it fixes its root in the humble, to extend its top to the sky. Does it strive except from humility? Do you, however, without love, want to comprehend the heights? Do you seek the sky without a root? That is ruin, not growth. With Christ dwelling in your hearts through faith, be rooted and grounded in love, that you may be filled to all the fullness of God.