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.