Sermon 341

SERMO 341

ABOUT THE FACT THAT CHRIST IS UNDERSTOOD IN SCRIPTURE IN THREE WAYS
AGAINST THE ARIANS

Christ is mentioned in the Scriptures in three ways.

Our Lord Jesus Christ, brothers, as far as we could observe in the Holy Scriptures, is understood and named in three ways when He is proclaimed, either through the Law and the Prophets, or through the apostolic Epistles, or through the history of events which we know in the Gospel. The first mode is: according to God and that divinity coequal and coeternal with the Father before the assumption of flesh. The second mode is: when the flesh is assumed, already the same God who is man, and the same man who is God, according to a certain propriety of his excellence, by which he is not equated with other men, but is read and understood to be the mediator and the head of the Church. The third mode is: in a certain way the whole Christ, in the fullness of the Church, that is, head and body, according to the fullness of a certain perfect man, in which man we are each members. This is preached to believers and is offered to the prudent as recognizable. We cannot recall or explain all testimonies of the Scriptures, however many, in such a short time to prove all three kinds; but nevertheless, we cannot leave all of them unproven, so that with some testimonies mentioned, you may be able to observe and find the rest by yourselves in the Scriptures, which we are not able to mention due to the constraints of time.

The first way in which Christ is preached as God: Christ, the Word of God.

To the first method, therefore, of introducing our Lord Jesus Christ, the Savior, the only Son of God, through whom all things were made, pertains that which is the most noble and bright in the Gospel according to John: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God; all things were made through him, and without him was made nothing. What was made, in him was life; and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it. These words are wonderful and astonishing, and before they are understood, they must be embraced. If food were set before your mouth, one person would take one part of the food, another would take another part; yet the same food would reach all; but not all of the food would reach everyone. Thus, as it were, a certain food and drink of words are now set before your ears; and yet it all reaches everyone. Or perhaps, as I speak, one person takes one syllable for themselves, another takes another? Or one takes one word, another takes another word? If so, must I say as many words as there are persons, so that the individual words may reach everyone? Indeed, I can easily say more words than there are people here; but all the words reach everyone. Therefore, the word of man is not divided into syllables, so that all may hear; and is the Word of God cut into pieces, so that it might be everywhere? Do we think, brothers, that these sounding and passing words are in any way to be compared to the immutable Word that remains? Or because I have said these things, have I made a comparison? But in some way, I wanted to make it known to you, so that what God presents in corporeal things may aid you to believe those things not yet seen concerning spiritual words. But let us now proceed to better things. For words sound and pass away. Think about justice from spiritual thoughts. The person thinking about justice situated in these western parts, the person thinking about justice situated in the East, how does it happen that this one thinks the entire justice, and that one the entire justice? And this one sees it fully, and that one fully? For he who sees justice, according to which he does something, does it justly. He sees inwardly, acts outwardly. From where does he see inwardly, if nothing is at hand for him? Because he himself is placed in part, does another's thought not also reach this same part? But when you here, placed in your mind, see the same thing that he sees placed so far away, and it shines fully for you, it appears fully to him; because those things which are divine and incorporeal are wholly everywhere; believe the Word whole in the Father, whole in the womb. Believe this concerning the Word of God, who is God with God.

Another way in which Christ is commended: as God and man.

But now listen to another presentation, another way of introducing Christ, which Scripture proclaims. For those things which I have spoken of were said before the flesh was assumed. Now, however, listen to what Scripture now proclaims: The Word, it says, was made flesh, and dwelt among us. For he who said: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God: all things were made through him, and without him nothing was made; it would uselessly preach to us the divinity of the Word if it kept silent about the humanity of the Word. For in order to see that, it is conducted with me here; in order to purify my weakness for contemplation of that, he himself assists. By taking on human nature from human nature, he became man. He came with the burden of flesh to him who lay wounded on the road, so that he might instruct and nourish our small faith by the sacrament of his incarnation, and make clear the understanding to see what was never lost by taking on what was assumed. For he began to be a man, he did not cease to be God. Therefore, this is the proclamation of our Lord Jesus Christ according to him as mediator, according to him as head of the Church; that God is man, and man is God, when John says: And the Word was made flesh, and dwelt among us.

Christ is recommended in both ways by the Apostle.

Now listen to both in that very well-known chapter of the apostle Paul: "Who, being in the form of God," he says, "thought it not robbery to be equal with God." This means: "In the beginning was the Word, and the Word was with God, and the Word was God." How did the Apostle say: "He thought it not robbery to be equal with God," if he is not equal with God? But if the Father is God, and he is not God, how are they equal? Therefore, where he said: "The Word was God"; there he says: "He thought it not robbery to be equal with God." And where he says: "The Word was made flesh, and dwelt among us"; there he says: "But emptied himself, taking the form of a servant." Observe: therefore, through this, because he was made a man, because the Word was made flesh, and dwelt among us; through this he emptied himself, taking the form of a servant. For what did he empty? Not to lose his divinity, but to assume humanity, appearing to men as he was not, before he was a man. Thus, by appearing he emptied himself, that is, preserving the dignity of majesty, and offering the flesh as the garment of humanity. Therefore, through this, that he emptied himself, taking the form of a servant (not taking the form of God. While speaking of the form of God, he did not say: he took; but: "Being in the form of God, thought it not robbery to be equal with God"; however, when form of a servant is reached: "Taking," he says, "the form of a servant"); therefore, through this he is the mediator and head of the Church, through whom we are reconciled to God, through the sacrament of humility and passion and resurrection and ascension and future judgment, so that those two future things may be heard, when God speaks once. Where are the two things heard? Where he gives to each according to his works.

He orders to beware of the heresy of the Arians. A serpent deceiving with the promise of knowledge.

Therefore, holding to this, do not marvel at the questions of men, which spread like cancer, as the Apostle said; but guard your ears and the virginity of your mind, as if you are promised by the friend of the bridegroom to present a chaste virgin to one man, Christ. For your virginity is in the mind. The virginity of the body is in a few of the Church; the virginity of the mind should be in all the faithful. The serpent wants to corrupt this virginity, about which the same Apostle says: "I have promised you to one man to present a chaste virgin to Christ. And I fear, lest as the serpent deceived Eve by his cunning, so your minds should be corrupted and fall from the chastity that is in Christ Jesus." Your minds, he says, that is, your intellects. For this is more precise. For senses are also understood in this body—seeing, hearing, smelling, tasting, touching. The Apostle feared our minds would be corrupted, where the virginity of faith resides. Now proceed, soul, keep your virginity, to be later fertilized in the embrace of your bridegroom. Therefore, fence off your ears with thorns, as it is written. The question of the Arians troubled the weak brothers of the Church; but in the Lord's mercy, the catholic faith prevailed. For he did not abandon his Church; and if he troubled it for a time, he did so to always supplicate to him, by whom it would be confirmed on solid rock. And still the serpent whispers and is not silent. He seeks by some promise of knowledge to cast down from the paradise of the Church, whom he does not allow to return to that paradise, from which the first man was cast out.

The serpent now acts in the Church as it once did in paradise. The Son is equal to the Father in the form of God, lesser in the form of a servant.

Attend, brothers. What was done in that paradise, this is carried out in the Church. Let no one seduce us away from this paradise. It is enough that we fell from there, let us be corrected by what we have experienced. He is the serpent, who always suggests iniquity and impiety. Sometimes he promises impunity, just as he promised there, saying: Will you surely die? He suggests such things, so that Christians now live badly. Does he not say, Will God destroy everyone? Will God condemn everyone? He says: I will condemn; I will forgive those who change themselves; let them change their deeds, I will change my threats. Therefore, he is the one who murmurs and whispers and says: Look where it is written: The Father is greater than I; and do you say you are equal to the Father? I accept what you say, but I accept both because I read both. Why do you accept one and not want the other? For you have read both with me. Look, the Father is greater than I; I accept, not from you, but from the Gospel; and you also accept the Son as equal to God the Father, from the Apostle. Join the two, let both agree; because he who spoke through John in the Gospel, the same spoke through Paul in the Epistle. He cannot be at odds with himself, but you do not want to understand the harmony of the Scriptures because you love to quarrel. But from the Gospel, he says, I prove: The Father is greater than I. And I from the Gospel prove: I and the Father are one. How are both true? How does the Apostle teach us: I and the Father are one? Who, being in the form of God, did not consider it robbery to be equal with God. Listen: The Father is greater than I: but emptied himself, taking the form of a servant. Behold, I show why he is greater; you show in what he is not equal. For we read both. He is lesser than the Father, insofar as he is the Son of Man; equal with the Father, insofar as he is the Son of God; because the Word was God. Mediator, God and man; God equal to the Father, man lesser than the Father. Therefore, he is both equal and lesser: equal in the form of God, lesser in the form of a servant. So you say, how is he equal and lesser? Is he equal in one part, and lesser in another part? Behold, except for the taking on of flesh, show me the equal and the lesser. From where will you demonstrate, I want to see.

The Son of God before the incarnation is in no way lesser than the Father.

Pay attention to the impiety of savoring the foolish flesh, as it is written: To savor according to the flesh is death. Here, pause. I hold back still, and I have not yet spoken of the incarnation of our Lord Jesus Christ, the only Son of God; but as if it has not yet happened that which has already happened, I attend with you: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God. I attend with you: Who, being in the form of God, thought it not robbery to be equal with God. There show me both the greater and the lesser. What will you say? Will you divide God by qualities, that is, by certain bodily or animal affections, in which we feel one thing to be different from another? I can naturally say this: but whether you understand it this way, God will see. Therefore, as I began to say, before the assumption of flesh, before the Word became flesh and dwelt among us, show the lesser, show the equal. Is God one thing and another thing, so that the Son is lesser in one aspect and equal to Him in another? As if we were to say: There are certain bodies; you can tell me: It is equal in length, but lesser in strength. For often two such bodies occur, so that they are equal in stature but one is lesser in strength, the other greater. Are we then to think of God and His Son as such bodies? Are we to consider Him who is wholly in Mary, wholly with the Father, wholly in the flesh, wholly above angels? May God avert such thoughts from the hearts of Christians! Again, perhaps you will think so, to say: They are equal in both strength and length, but they differ in color. Where is color, if not in bodily things? There, however, is the light of wisdom. Show me the color of justice. If these things do not have color, you would not say these things about God, if you had the color of decency.

The Son cannot be said to be equal to the Father in one respect and lesser in another.

What then will you say? They are equal in power, but is the Son inferior in wisdom? God is unjust if he gave equal power to one with lesser wisdom. If they are equal in wisdom, but the Son is lesser in power, God is envious, who gave lesser power to equal wisdom. However, in God, whatever is spoken is the same thing. For in God there is not one thing power and another wisdom, not one thing strength and another justice or another chastity. Whatever of these you say about God, neither this and that are understood differently, and nothing is said worthily; because these are the qualities of souls, which that light floods in some manner, and affects according to their qualities; like when this visible light rises upon bodies. If it is taken away, there is one color for all bodies; which rather should be said no color. But when it has come and illuminated the bodies, although it itself is of one mode, it nonetheless sprinkles them with diverse brightness according to the diverse qualities of the bodies. Therefore, these affections are of souls, which have been well affected by that light which is not affected, and formed by that which is not formed.

Justice is said of God not properly, but because nothing better can be said.

However, these things we say about God, brothers, because we do not find anything better to say. I say that God is just, because I find nothing better in human words; for He is beyond justice. It is said in the Scriptures: The Lord is just, and He loves justice. But it is also said there that God repents, and it is said there that God does not know. Who would not shudder? Does God not know, does God repent? Yet the Scripture healthily descends even to those words, which you shudder at, lest you think that what you consider great is suitably said. And so if you ask: What then is said worthily of God? Perhaps someone might answer you and say, because He is just. But another, understanding better than this one, would say that even this word is surpassed by His excellence and that even this is said unworthily of Him, though it is suitably said according to human capacity; so that when he wishes to prove from the Scriptures that it is written: The Lord is just; it is rightly responded to him that it is written in the same Scriptures that God repents; so that just as he does not take the latter according to the custom of speakers, as people are accustomed to repent; thus he understands that the term just does not befit His eminence; although Scripture has well placed this, so that by whatever words the soul may be gradually led to what cannot be spoken. Indeed, you call God just: but understand something beyond justice as you are accustomed to think even of a human being. But the Scriptures have called Him just, therefore they have also called Him repentant and unknowing, which you no longer wish to say. Therefore, just as you understand those things which you now shudder at to be said on account of your weakness; so also understand that those things which you greatly esteem were said on account of some greater firm resolve. But whoever has transcended even these, and has begun to think worthily of God as far as it is permitted to a human, will find that silence is to be praised with the ineffable voice of the heart.

The Son of God cannot be said to be equal in one respect and unequal in another.

Therefore, brothers, since this is the power in the Lord which is justice (for whatever you say about Him, you say the same thing, although you say nothing worthy), you cannot say that the Son is equal to the Father through justice and not equal through power, or equal through power and not equal through knowledge; because if He is equal in one thing, He is equal in all things; because all things which you say there are the same and hold the same value. Therefore it is sufficient that you cannot say the Son is unequal to the Father, unless you attribute certain differences in the substance of God. But when you do this, truth casts you out, nor do you approach that sanctuary of God, where it is seen most purely. However, since you cannot say He is equal in one part and unequal in another, because there are no parts in God; nor can you say He is equal in one respect and lesser in another, because there are no qualities in God; according to God, you cannot say He is equal unless in every way equal; from where, then, can you say He is lesser, unless because He took on the form of a servant? Therefore, brothers, always heed this. If you receive some rule in the Scriptures, the very light will show you all things. Wherever you find it stated that the Son is equal to the Father, understand it according to divinity. According to the form of the servant assumed, understand Him as lesser; as it is said: I am who I am; and as it is said: I am the God of Abraham, and the God of Isaac, and the God of Jacob; thus you will hold both what is in His nature and what is in His mercy. I think it has been sufficiently said regarding that way too, whereby our Lord Jesus Christ, our Savior, made the head of the Church, the mediator through whom we are reconciled to God, is revealed as God and man in the Scriptures.

Christ is understood in a third way as head and body.

The third manner is how the whole Christ according to the Church, that is, head and body, is proclaimed. Indeed, the head and body are one Christ: not because He is not complete without the body, but because He has deigned to be complete with us, who is always complete even without us, not only as the Word, the only-begotten Son equal to the Father, but also in that very man whom He took up, and with whom He is at once God and man. Nevertheless, brethren, how are we His body and one Christ with us? Where do we find this, that one Christ is head and body, that is, the body with its head? As the bride speaks with her bridegroom almost singularly in Isaiah: surely the same one speaks; and see what he says: He has bound the turban on me like a bridegroom, and has adorned me with ornaments like a bride. As bridegroom and bride: He calls Him the bridegroom according to the head, the bride according to the body. They seem to be two, and yet they are one. Otherwise, how are we members of Christ? As the Apostle very plainly says: You are the body of Christ and members. All together, we are members of Christ and the body; not only those who are here but throughout the whole world; not only those of this time, but what shall I say? From the just Abel to the end of the world as long as men are born and beget, anyone of the righteous who passes through this life, whatever is now, that is, not in this place, but in this life, whatever is to come of those who will be born, this whole is one body of Christ; yet each one individually is a member of Christ. Therefore, if all are the body, individually members; there is of course the head to which this body belongs. And he himself says, the head of the body, the Church, the firstborn, holding the primacy. And because He also says that He is always the head of every principality and power, this Church which is now in pilgrimage is now joined to that heavenly Church, where we have angels as citizens; to whom we would presume to be equal after the resurrection of the bodies, were it not that the Truth had promised, saying: They will be equal to the angels of God; and it becomes one Church, the city of the great King.

Christ and the Church are one Christ.

Thus, at times, Christ is intimated in the Scriptures so that you might understand the Word as equal to the Father. At other times, so that you might understand Him as mediator; when the Word became flesh to dwell among us; when the Only Begotten, through whom all things were made, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, and became obedient to the point of death, even death on a cross. Yet at other times, so that you might understand the head and the body, as the Apostle himself most clearly explains what was said about the man and woman in Genesis: They shall be, he said, two in one flesh. Look at him explaining it so that we do not seem to dare say something based on our own conjectures. For, he said, they shall be two in one flesh; and he added: This is a great mystery. And lest anyone still think that this refers to the man and the woman according to the natural coupling of both sexes and bodily mixture: But I am speaking, he said, of Christ and the Church. According to this, therefore, what is taken to mean Christ and the Church when it was said: They shall be two in one flesh; no longer two, but one flesh. And as the bridegroom and the bride, so the head and the body: because the head of the woman is the man. Whether, therefore, I say the head and body, or I say the bridegroom and bride; understand them as one. And thus the same Apostle, while he was still Saul, heard: Saul, Saul, why do you persecute me? because the body is joined to the head. And when he already as a preacher of Christ suffered from others the things he had himself done as a persecutor: To fill up, he said, what is lacking in Christ's afflictions in my flesh; showing that what he suffered pertained to Christ's afflictions. This cannot be understood with regard to the head, which now in heaven suffers nothing of the sort; but with regard to the body, that is, the Church; which body, with its head, is one Christ.

The bride of Christ should act to be without spot or wrinkle.

Therefore, present yourselves as a body worthy of such a head, as a spouse worthy of such a groom. That head cannot have anything other but a fitting body; nor can such a great man have anything other but a worthy wife. So that He might present to Himself, as it is said, a glorious Church, not having spot or wrinkle, or any such thing. This is the bride of Christ, not having spot or wrinkle. Do you not want to have a spot? Do what is written: Be washed, be clean, take away wickedness from your hearts. Do you not want to have a wrinkle? Be stretched out on the cross. For it is not only necessary to be washed, but also to be stretched out, so that you may be without spot or wrinkle. For sins are taken away through washing; through stretching out, the desire for the future age is realized, for which Christ was crucified. Listen to Paul himself being washed: Not by works of righteousness which we have done, he says, but according to His mercy He saved us, by the washing of regeneration. Listen to the same one being stretched out: Forgetting what lies behind, he says, and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.