XXIII. Again, where do you get your Un-begotten and Unoriginate, those two citadels of your position, or we our Immortal? Show me these in so many words, or we shall either set them aside, or erase them as not contained in Scripture; and you are slain by your own principle, the names you rely on being overthrown, and therewith the wall of refuge in which you trusted. Is it not evident that they are due to passages which imply them, though the words do not actually occur? What are these passages?-I am the first, and I am the last, and before Me there was no God, neither shall there be after Me. For all that depends on that Am makes for my side, for it has neither beginning nor ending. When you accept this, that nothing is before Him, and that He has not an older Cause, you have implicitly given Him the titles Unbegotten and Unoriginate. And to say that He has no end of Being is to call Him Immortal and Indestructible. The first pairs, then, that I referred to are accounted for thus. But what are the things which neither exist in fact nor are said? That God is evil; that a sphere is square; that the past is present; that man is not a compound being. Have you ever known a man of such stupidity as to venture either to think or to assert any such thing? It remains to shew what are the things which exist, both in fact and in language. God, Man, Angel, Judgment, Vanity (viz., such arguments as yours), and the subversion of faith and emptying of the mystery.
XXIV. Since, then, there is so much difference in terms and things, why are you such a slave to the letter, and a partisan of the Jewish wisdom, and a follower of syllables at the expense of facts? But if, when you said twice five or twice seven, I concluded from your words that you meant Ten or Fourteen; or if, when you spoke of a rational and mortal animal, that you meant Man, should you think me to be talking nonsense? Surely not, because I should be merely repeating your own meaning; for words do not belong more to the speaker of them than to him who called them forth. As, then, in this case, I should have been looking, not so much at the terms used, as at the thoughts they were meant to convey; so neither, if I found something else either not at all or not clearly expressed in the Words of Scripture to be included in the meaning, should I avoid giving it utterance, out of fear of your sophistical trick about terms. In this way, then, we shall hold our own against the semi-orthodox -among whom I may not count you. For since you deny the Titles of the Son, which are so many and so clear, it is quite evident that even if you learnt a great many more and clearer ones you would not be moved to reverence. But now I will take up the argument again a little way further back, and shew you, though you are so clever, the reason for this entire system of secresy.
XXV. There have been in the whole period of the duration of the world two conspicuous changes of men's lives, which are also called two Testaments, or, on account of the wide fame of the matter, two Earthquakes; the one from idols to the Law, the other from the Law to the Gospel. And we are taught in the Gospel of a third earthquake, namely, from this Earth to that which cannot be shaken or moved. Now the two Testaments are alike in this respect, that the change was not made on a sudden, nor at the first movement of the endeavour. Why not (for this is a point on which we must have information)? That no violence might be done to us, but that we might be moved by persuasion. For nothing that is involuntary is durable; like streams or trees which are kept back by force. But that which is voluntary is more durable and safe. The former is due to one who uses force, the latter is ours; the one is due to the gentleness of God, the other to a tyrannical authority. Wherefore God did not think it behoved Him to benefit the unwilling, but to do good to the willing. And therefore like a Tutor or Physician He partly removes and partly condones ancestral habits, conceding some little of what tended to pleasure, just as medical men do with their patients, that their medicine may be taken, being artfully blended with what is nice. For it is no very easy matter to change from those habits which custom and use have made honourable. For instance, the first cut off the idol, but left the sacrifices; the second, while it destroyed the sacrifices did not forbid circumcision. Then, when once men had submitted to the curtailment, they also yielded that which had been conceded to them; in the first instance the sacrifices, in the second circumcision; and became instead of Gentiles, Jews, and instead of Jews, Christians, being beguiled into the Gospel by gradual changes. Paul is a proof of this; for having at one time administered circumcision, and submitted to legal purification, he advanced till he could say, and I, brethren, if I yet preach circumcision, why do I yet suffer persecution? His former conduct belonged to the temporary dispensation, his latter to maturity.
XXVI. To this I may compare the case of Theology except that it proceeds the reverse way. For in the case by which I have illustrated it the change is made by successive subtractions; whereas here perfection is reached by additions. For the matter stands thus. The Old Testament proclaimed the Father openly, and the Son more obscurely. The New manifested the Son, and suggested the Deity of the Spirit. Now the Spirit Himself dwells among us, and supplies us with a clearer demonstration of Himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received to burden us further (if I may use so bold an expression) with the Holy Ghost; lest perhaps people might, like men loaded with food beyond their strength, and presenting eyes as yet too weak to bear it to the sun's light, risk the loss even of that which was within the reach of their powers; but that by gradual additions, and, as David says, Goings up, and advances and progress from glory to glory, the Light of the Trinity might shine upon the more illuminated. For this reason it was, I think, that He gradually came to dwell in the Disciples, measuring Himself out to them according to their capacity to receive Him, at the beginning of the Gospel, after the Passion, after the Ascension, making perfect their powers, being breathed upon them, and appearing in fiery tongues. And indeed it is by little and little that He is declared by Jesus, as you will learn for yourself if you will read more carefully. I will ask the Father, He says, and He will send you another Comforter, even the spirit of Truth. This He said that He might not seem to be a rival God, or to make His discourses to them by another authority. Again, He shall send Him, but it is in My Name. He leaves out the I will ask, but He keeps the Shall send, then again, I will send,-His own dignity. Then shall come, the authority of the Spirit.
XXVII. You see lights breaking upon us, gradually; and the order of Theology, which it is better for us to keep, neither proclaiming things too suddenly, nor yet keeping them hidden to the end. For the former course would be unscientific, the latter atheistical; and the former would be calculated to startle outsiders, the latter to alienate our own people. I will add another point to what I have said; one which may readily have come into the mind of some others, but which I think a fruit of my own thought. Our Saviour had some things which, He said, could not be borne at that time by His disciples (though they were filled with many teachings), perhaps for the reasons I have mentioned; and therefore they were hidden. And again He said that all things should be taught us by the Spirit when He should come to dwell amongst us. Of these things one, I take it, was the Deity of the Spirit Himself, made clear later on when such knowledge should be seasonable and capable of being received after our Saviour's restoration, when it would no longer be received with incredulity because of its marvellous character. For what greater thing than this did either He promise, or the Spirit teach. If indeed anything is to be considered great and worthy of the Majesty of God, which was either promised or taught.
XXVIII. This, then, is my position with regard to these things, and I hope it may be always my position, and that of whosoever is dear to me; to worship God the Father, God the Son, and God the Holy Ghost, Three Persons, One Godhead, undivided in honour and glory and substance and kingdom, as one of our own inspired philosophers not long departed shewed. Let him not see the rising of the Morning Star, as Scripture saith, nor the glory of its brightness, who is otherwise minded, or who follows the temper of the times, at one time being of one mind and of another at another time, and thinking unsoundly in the highest matters. For if He is not to be worshipped, how can He deify me by Baptism? but if He is to be worshipped, surely He is an Object of adoration, and if an Object of adoration He must be God; the one is linked to the other, a truly golden and saving chain. And indeed from the Spirit comes our New Birth, and from the New Birth our new creation, and from the new creation our deeper knowledge of the dignity of Him from Whom it is derived.
XXIX. This, then, is what may be said by one who admits the silence of Scripture. But now the swarm of testimonies shall burst upon you from which the Deity of the Holy Ghost shall be shewn to all who are not excessively stupid, or else altogether enemies to the Spirit, to be most clearly recognized in Scripture. Look at these facts:-Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up. He works miracles; the Spirit accompanies them. He ascends; the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles which belong to God are not applied to Him, except only Unbegotten and Begotten? For it was needful that the distinctive properties of the Father and the Son should remain peculiar to Them, lest there should be confusion in the Godhead Which brings all things, even disorder itself, into due arrangement and good order. Indeed I tremble when I think of the abundance of the titles, and how many Names they outrage who fall foul of the Spirit. He is called the Spirit of God, the Spirit of Christ, the Mind of Christ, the Spirit of The Lord, and Himself The Lord, the Spirit of Adoption, of Truth, of Liberty; the Spirit of Wisdom, of Understanding, of Counsel, of Might, of Knowledge, of Godliness, of the Fear of God. For He is the Maker of all these, filling all with His Essence, containing all things, filling the world in His Essence, yet incapable of being comprehended in His power by the world; good, upright, princely, by nature not by adoption; sanctifying, not sanctified; measuring, not measured; shared, not sharing; filling, not filled; containing, not contained; inherited, glorified, reckoned with the Father and the Son; held out as a threat; the Finger of God; fire like God; to manifest, as I take it, His consubstantiality); the Creator-Spirit, Who by Baptism and by Resurrection creates anew; the Spirit That knoweth all things, That teacheth, That bloweth where and to what extent He listeth; That guideth, talketh, sendeth forth, separateth, is angry or tempted; That revealeth, illumineth, quickeneth, or rather is the very Light and Life; That maketh Temples; That deifieth; That perfecteth so as even to anticipate Baptism, yet after Baptism to be sought as a separate gift; That doeth all things that God doeth; divided into fiery tongues; dividing gifts; making Apostles, Prophets, Evangelists, Pastors, and Teachers; understanding manifold, clear, piercing, undefiled, unhindered, which is the same thing as Most wise and varied in His actions; and making all things clear and plain; and of independent power, unchangeable, Almighty, all-seeing, penetrating all spirits that are intelligent, pure, most subtle (the Angel Hosts I think); and also all prophetic spirits and apostolic in the same manner and not in the same places; for they lived in different places; thus showing that He is uncircumscript.
XXX. They who say and teach these things, and moreover call Him another Paraclete in the sense of another God, who know that blasphemy against Him alone cannot be forgiven, and who branded with such fearful infamy Ananias and Sapphira for having lied to the Holy Ghost, what do you think of these men? Do they proclaim the Spirit God, or something else? Now really, you must be extraordinarily dull and far from the Spirit if you have any doubt about this and need some one to teach you. So important then, and so vivid are His Names. Why is it necessary to lay before you the testimony contained in the very words? And whatever in this case also is said in more lowly fashion, as that He is Given, Sent, Divided; that He is the Gift, the Bounty, the Inspiration, the Promise, the Intercession for us, and, not to go into any further detail, any other expressions of the sort, is to be referred to the First Cause, that it may be shewn from Whom He is, and that men may not in heathen fashion admit Three Principles. For it is equally impious to confuse the Persons with the Sabellians, or to divide the Natures with the Arians.
XXXI. I have very carefully considered this matter in my own mind, and have looked at it in every point of view, in order to find some illustration of this most important subject, but I have been unable to discover any thing on earth with which to compare the nature of the Godhead. For even if I did happen upon some tiny likeness it escaped me for the most part, and left me down below with my example. I picture to myself an eye, a fountain, a river, as others have done before, to see if the first might be analogous to the Father, the second to the Son, and the third to the Holy Ghost. For in these there is no distinction in time, nor are they torn away from their connexion with each other, though they seem to be parted by three personalities. But I was afraid in the first place that I should present a flow in the Godhead, incapable of standing still; and secondly that by this figure a numerical unity would be introduced. For the eye and the spring and the river are numerically one, though in different forms.
XXXII. Again I thought of the sun and a ray and light. But here again there was a fear lest people should get an idea of composition in the Uncompounded Nature, such as there is in the Sun and the things that are in the Sun. And in the second place lest we should give Essence to the Father but deny Personality to the Others, and make Them only Powers of God, existing in Him and not Personal. For neither the ray nor the light is another sun, but they are only effulgences from the Sun, and qualities of His essence. And lest we should thus, as far as the illustration goes, attribute both Being and Not-being to God, which is even more monstrous. I have also heard that some one has suggested an illustration of the following kind. A ray of the Sun flashing upon a wall and trembling with the movement of the moisture which the beam has taken up in mid air, and then, being checked by the hard body, has set up a strange quivering. For it quivers with many rapid movements, and is not one rather than it is many, nor yet many rather than one; because by the swiftness of its union and separating it escapes before the eye can see it.
XXXIII. But it is not possible for me to make use of even this; because it is very evident what gives the ray its motion; but there is nothing prior to God which could set Him in motion; for He is Himself the Cause of all things, and He has no prior Cause. And secondly because in this case also there is a suggestion of such things as composition, diffusion, and an unsettled and unstable nature ... none of which we can suppose in the Godhead. In a word, there is nothing which presents a standing point to my mind in these illustrations from which to consider the Object which I am trying to represent to myself, unless one may indulgently accept one point of the image while rejecting the rest. Finally, then, it seems best to me to let the images and the shadows go, as being deceitful and very far short of the truth; and clinging myself to the more reverent conception, and resting upon few words, using the guidance of the Holy Ghost, keeping to the end as my genuine comrade and companion the enlightenment which I have received from Him, and passing through this world to persuade all others also to the best of my power to worship Father, Son, and Holy Ghost, the One Godhead and Power. To Him belongs all glory and honour and might for ever and ever. Amen.