CHAPTER VII. This is an answer to an objection based on the words of S. Matt. x. 34 ff.: "I came not to send peace on the earth, but a sword. I came to separate a man from his father," etc.
The first part of the answer is lacking, and the rest is lengthy and diffuse. The following is a summary of it:---
[To those who wish to receive the heavenly armour Christ speaks thus: "This warfare will mean putting away all earthly thoughts and giving up all human dear ones. After the victory a heavenly Father will take the place of the earthly one who has been renounced. This is the only way to conquer sin. The man who prefers earthly relationships will not survive the fray, and is not a soldier worthy of me."
Success in such a warfare may be plainly seen in the deaths of the martyrs. They were able to leave all those that were dear, and take up their cross and follow Christ. This is what is meant by the "sword," which cuts relations from each other, as it cut Thecla from Theocleia. Daughters have taken this sword and cut themselves off from their mothers either by martyrdom or virgins' vows. Sons of great men have left their family customs to practise abstinence. Nor are those angered who are left behind. Go through the cities of |33 the East, and the province of Syria, and test my words. Look at the royal city of Antioch, and see what countless divisions there are. Some marry, others refuse; some are luxurious, others ascetic. In a single house the "sword" of salvation cuts them apart, doing so without wound or pain, for it cuts not bodies but dispositions asunder.
If the words bear an allegorical meaning, the man divided from his father means the Apostles separated from the law. The daughter is the flesh, and the mother circumcision. The daughter-in-law is the Church, and the mother-in-law the synagogue. The sword that cuts is the grace of the Gospel.]
CHAPTER VIII. Answer to an objection based on the saying: "Who is my brother and sister ?" and the words which Christ added, as He pointed to His disciples, "Behold my brethren and my mother" (Matt. xii. 48-49).
[These words were a reproof to those Jews who regarded Christ as merely a man, and not the Only Begotten. So He asks, "Who is my brother, if I am the Only Begotten ? Who is my mother, if I created all things ? What man, acknowledging mother and brethren, ever |34 did the miracles I have done ? As no such man ever has done or will do them, why call me a mere man with brethren ? The man born blind saw the Godhead with the eyes of his soul, but you are blind to the brightness of such power in your midst. So I say to you as to blind men, ' He that doeth the will of my Father (with which mine is identical) is my mother and brother,' for in so doing he both brings me forth as a mother does, having conceived me in doing the Father's will, and he also is brought forth along with me, not by coming into personal subsistence, but by being made one in grace of will. For he that doeth the will of my Father bringeth me forth in the fellowship of the deed, and is brought forth with me. For he that believes that I am the Only Begotten of God in some sense begets me, not in subsistence but in faith, being mystically present with that which is begotten."
Note that Christ does not specify any of His Apostles by name,but simply says, "He that doeth the will of the Father."]
CHAPTER IX. Answer to an objection based on S. Mark x. 18 and S. Matt. xii. 35. Come now, let us also make clear the question of those two sayings: "None is good save God," and "The good man out of the good treasure of his heart bringeth forth that which is good."
See how plainly here also Jesus dissociates Himself from man when He says, "None is good save one, even God." And without doubt Christ is Himself God, even as John says, "And the Word was God." Also the Saviour Himself, revealing the essence of His own Godhead, says, "I and the Father are one"; which means that undoubtedly He who spoke the words was God. Why, then, if He be God, did He deny that He was God, by saying, " None is good save one, even God; why callest |35 thou me good?" If your desire is to pay a genuine heed to the saying, the subject will become clear and easily grasped, though it be disputed and a matter of discussion among many. A certain young man of comely appearance pictured in the Saviour's presence a state of righteous action, imagining that He, who for man's sake had become man, was like other men, possessed of no relationship besides that which is mortal. This young man played the impostor and desired to show himself off as often receiving much praise at the hands of many, besides thinking that the Lord was an ordinary man. So it was not as God but as man that he addressed Him when he came near and said, "Good master." Christ faces the man who has such an opinion of Him by saying, "Why dost thou call me good when thou thinkest me a mere man? Thou art mistaken, young man, in holding the theory that I am mortal and yet addressing me as good; for among men there is nothing inherently good, but in God alone. So according to thee at least I deny that I am good, since I am reckoned as a man. For if thou didst hold the belief that God is in me, and the unalloyed nature of the Godhead, thou wouldst have decided that I bear affinity to the nature of the Good, and wouldst have had no doubt. But since thou didst secretly steal away the good that is absolute, and dost bear unreasoning witness to the good that is relative, thou canst not reckon me as a partner of this thy reckless act of theft. For do not suppose that I myself have ever used the word 'good' without due thought. For even if I said 'The good man out of the good treasure bringeth forth that which is good,' I do not call the man good absolutely, but relatively, whenever he performs some good action through sharing in that which is good. Take an illustration. The fire is warm, and that which is brought near |36 the fire is also said to be warm. But one is called warm absolutely and the other relatively. It is not that the identity of name steals away the truth and has a single way of expressing the matter. Rather is the difference of the nature of each wont to determine the identity of name. Thus if any one calls the Creator good, and also that which is created, he makes it plain that in the one case the goodness is in Himself, and in the other case it is derived from another. Hence a man is good, not as having this possession from his own nature, but as having obtained this advantage from another. But God is good, not as having received or won this from another, but as a good which is. absolute, and as such is neither changeable nor visible." This then must be the distinction in your mind with regard to what is "good." It will prevent you from thinking that Christ stultified His own words by saying, "No one is good save one, even God." For the absolute good, the inherent good, the archetypal good, the invisible and unchangeable good,---this, He declares, is unique, and the Godhead underlies it. But the relative good, the good that is easily altered, that does not stand steadfast, but suffers change,---this He connects with man, and also with any created thing; as for example when He called a fish or an egg good, by saying, "Ye know how to give good gifts to your children."