63 Origen gives a rather beautiful explanation of this clause, He was in the beginning with God, when he says that it is not separate from the first three, but is in a certain sense their epilogue. For the Evangelist, after he had indicated that truth was the Son’s and was about to describe his power, in a way gathers together in a summary form, in this fourth clause, what he had said in the first three. For in saying He, he understands the third clause; by adding was in the beginning, he recalls the first clause; and by adding with God, he recalls the second, so that we do not think that the Word which was in the beginning is different than the Word which was God; but this Word which was God was in the beginning with God.
64 If one considers these four propositions well, he will find that they clearly destroy all the errors of the heretics and of the philosophers. For some heretics, as Ebion and Cerinthus, said that Christ did not exist before the Blessed Virgin, but took from her the beginning of his being and duration; for they held that he was a mere man, who had merited divinity by his good works. Photinus and Paul of Samosata, following them, said the same thing. But the Evangelist excludes their errors saying, In the beginning was the Word, i.e., before all things, and in the Father from eternity. Thus he did not derive his beginning from the Virgin.
Sabellius, on the other hand, although he admitted that the God who took flesh did not receive his beginning from the Virgin, but existed from eternity, still said that the person of the Father, who existed from eternity, was not distinct from the person of the Son, who took flesh from the Virgin. He maintained that the Father and Son were the same person; and so he failed to distinguish the trinity of persons in the deity. The Evangelist says against this error, and the Word was with God, i.e., the Son was with the Father, as one person with another.
Eunomius declared that the Son is entirely unlike the Father. The Evangelist rejects this when he says, and the Word was God. Finally, Arius said that the Son was less than the Father. The Evangelist excludes this by saying, He was in the beginning with God, as was explained above.
65 These words also exclude the errors of the philosophers. For some of the ancient philosophers, namely, the natural philosophers, maintained that the world did not come from any intellect or through some purpose, but by chance. Consequently, they did not place at the beginning as the cause of things a reason or intellect, but only matter in flux; for example, atoms, as Democritus thought, or other material principles of this kind as different philosophers maintained. Against these the Evangelist says, In the beginning was the Word, from whom, and not from chance, things derive their beginning.
Plato, however, thought that the Ideas of all the things that were made were subsistent, i.e., existing separately in their own natures; and material things exist by participating in these. For example, he thought men existed through the separated Idea of man, which he called Man per se. So lest you suppose, as did Plato, that this Idea through which all things were made be Ideas separated from God, the Evangelist adds, and the Word was with God.
Other Platonists, as Chrysostom relates, maintained that God the Father was most eminent and first, but under him they placed a certain mind in which there were the likenesses and ideas of all things. So lest you think that the Word was with the Father in such a way as to be under him and less than he, the Evangelist adds, and the Word was God.
Aristotle, however, thought that the ideas of all things are in God, and that in God, the intellect, the one understanding, and what is understood, are the same. Nevertheless, he thought that the world is coeternal with him. Against this the Evangelist says, He, the Word alone, was in the beginning with God, in such a way that He does not exclude another person, but only another coeternal nature.
66 Note the difference in what has been said between John and the other Evangelists: how he began his Gospel on a loftier plane than they. They announced Christ the Son of God born in time: “When Jesus was born in Bethlehem” (Mt 2:1); but John presents him existing from eternity: In the beginning was the Word. They show him suddenly appearing among men: “Now you dismiss your servant, O Lord, in peace, according to your word; because my eyes have seen your salvation” (Lk 2:29); but John says that he always existed with the Father: and the Word was with God. The others show him as a man: “They gave glory to God who had given such authority to men” (Mt 9:8); but John says that he is God: and the Word was God. The others say he lives with men: “While living in Galilee, Jesus said to them” (Mt 17:21); but John says that he has always been with the Father: He was in the beginning with God.
67 Note also how the Evangelist designedly uses the word was ( erat) to show that the Word of God transcends all times: present, past and future. It is as though he were saying: He was beyond time: present, past and future, as the Gloss says.
LECTURE 2
3 All things were made through him,
and without him nothing was made.
What was made 4a in him was life.
68 After the Evangelist has told of the existence and nature of the Divine Word, so far as it can be told by man, he then shows the might of his power. First, he shows his power with respect to all things that come into existence. Secondly, with respect to man. As to the first, he uses three clauses; and we will not distinguish these at present because they will be distinguished in different ways according to the different explanations given by the saints.
69 The first clause, All things were made through him , is used to show three things concerning the Word. First, according to Chrysostom, to show the equality of the Word to the Father. For as stated earlier, the error of Arius was rejected by the Evangelist when he showed the coeternity of the Son with the Father by saying, “He was in the beginning with God.” Here he excludes the same error when he shows the omnipotence of the Son, saying, All things were made through him . For to be the principle of all the things that are made is proper to the great omnipotent God, as the Psalm (134:6) says, “Whatever the Lord wills he does, in heaven and on earth.”Thus the Word, through whom all things were made, is God, great and coequal to the Father.
70 Secondly, according to Hilary, this clause is used to show the coeternity of the Word with the Father. For since someone might understand the earlier statement, “In the beginning was the Word,” as referring to the beginning of creatures, i.e., that before there were any creatures there was a time in which the Word did not exist, the Evangelist rejects this by saying, All things were made through him. For if all things were made through the Word, then time was also. From this we can form the following argument: If all time was made through him, there was no time before him or with him, because before all these, he was. Therefore they [the Son and the Father] are eternally coeternal.
71 Thirdly, according to Augustine, this clause is used to show the consubstantiality of the Word with the Father. For if all things were made through the Word, the Word himself cannot be said to have been made; because, if made, he was made through some Word, since all things were made through the Word. Consequently, there would have been another Word through whom was made the Word of whom the Evangelist is speaking. This Word, through whom all things are made, we call the only begotten Son of God, because he is neither made nor is he a creature. And if he is not a creature, it is necessary to say that he is of the same substance with the Father, since every substance other than the divine essence is made. But a substance that is not a creature is God. And so the Word, through whom all things were made, is consubstantial with the Father, since he is neither made, nor is he a creature.
72 And so in saying All things were made through him, you have, according to Chrysostom, the equality of the Word with the Father; the coeternity of the Word with the Father, according to Hilary; and the consubstantiality of the Word with the Father, according to Augustine.
73 Here we must guard against three errors. First, the error of Valentine. He understood All things were made through him to mean that the Word proferred to the Creator the cause of his creating the world; so that all things were made through the Word as if the Father’s creating the world came from the Word. This leads to the position of those who said that God created the world because of some exterior cause; and this is contrary to Proverbs (16:4), “The Lord made all things for himself.” The reason this is an error is that, as Origen says, if the Word had been a cause to the Creator by offering him the material for making things, he would not have said, All things were made through him, but on the contrary, that all things were made through the Creator by the Word.
74 Secondly, we must avoid the error of Origen. He said that the Holy Spirit was included among all the things made through the Word; from which it follows that he is a creature. And this is what Origen thought. This is heretical and blasphemous, since the Holy Spirit has the same glory and substance and dignity as the Father and the Son, according to the words of Matthew (28:19), “Make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” And, “There are three who give testimony in heaven, the Father, the Word, and the Holy Spirit; and these three are one” (1 Jn 5:7). Thus when the Evangelist says, All things were made through him , one should not understand “all things” absolutely, but in the realm of creatures and of things made. As if to say: All things that were made, were made through him. Otherwise, if “all things” were taken absolutely, it would follow that the Father and the Holy Spirit were made through him; and this is blasphemous. Consequently, neither the Father nor anything substantial with the Father was made through the Word.
75 Thirdly, we must avoid another of Origen’s errors. For he said that all things were made through the Word as something is made by a greater through a lesser, as if the Son were inferior to, and an instrument of, the Father. But it is clear from many places in Scripture that the preposition “through” ( per ) does not signify inferiority in the thing which is its grammatical object, i.e., in the Son or Word. For the Apostle says, “God is faithful, through whom you were called into the fellowship of his Son” (1 Cor 1:9). If he “through” whom something is done has a superior, then the Father has a superior. But this is false. Therefore, the preposition “through” does not signify any inferiority in the Son when all things are said to have been made through him.
76 To explain this point further, we should note that when something is said to be made through someone, the preposition “through” ( per ) denotes some sort of causality in its object with respect to an operation; but not always the same kind of causality. For since an operation, according to our manner of signifying, is considered to be medial between the one acting and the thing produced, the operation itself can be regarded in two ways. In one way, as issuing from the one operating, who is the cause of the action itself; in another way, as terminated in the thing produced. Accordingly, the preposition “through” sometimes signifies the cause of the operation insofar as it issues from the one operating: but sometimes as terminated in the thing which is produced. It signifies the cause of the operation as issuing from the one operating when the object of the preposition is either the efficient or formal cause why the one operating is operating. For example, we have a formal cause when fire is heating through heat; for heat is the formal cause of the fire’s heating. We have a movent or efficient cause in cases where secondary agents act through primary agents; as when I say that the bailiff acts through the king, because the king is the efficient cause of the bailiff’s acting. This is the way Valentine understood that all things were made through the Word: as though the Word were the cause of the maker’s production of all things. The preposition “through” implies the causality of the operation as terminated in the thing produced when what is signified through that causality is not the cause which operates, but the cause of the operation precisely as terminated in the thing produced. So when I say, “The carpenter is making a bench through [by means of] a hatchet,” the hatchet is not the cause of the carpenter’s operating; but we do say that it is the cause of the bench’s being made by the one acting.
And so when it says that All things were made through him, if the “through” denotes the efficient or movent cause, causing the Father to act, then in this sense the Father does nothing through the Son, but he does all things through himself, as has been said. But if the “through” denotes a formal cause, as when the Father operates through his wisdom, which is his essence, he operates through his wisdom as he operates through his essence. And because the wisdom and power of the Father are attributed to the Son, as when we say, “Christ, the power of God and the wisdom of God” (1 Cor 1:24), then by appropriation we say that the Father does all things through the Son, i.e., through his wisdom. And so Augustine says that the phrase “from whom all things,” is appropriated to the Father; “through whom all things,” is appropriated to the Son; and “in whom all things,” is appropriated to the Holy Spirit. But if the “through” denotes causality from the standpoint of the thing produced, then the statement, “The Father does all things through the Son,” is not [mere] appropriation but proper to the Word, because the fact that he is a cause of creatures is had from someone else, namely the Father, from whom he has being.
However, it does not follow from this that the Word is the instrument of the Father, although whatever is moved by another to effect something partakes of the nature of an instrument. For when I say that someone works through a power received from another, this can be understood in two ways. In one way, as meaning that the power of the giver and of the receiver is numerically one and the same power; and in this way the one operating through a power received from another is not inferior but equal to the one from whom he receives it. Therefore, since the same power which the Father has he gives to the Son, through which the Son works, when it is said that “the Father works through the Son,” one should not on that account say that the Son is inferior to the Father or is his instrument. This would be the case, rather, in those who receive from another not the same power, but another and created one. And so it is plain that neither the Holy Spirit nor the Son are causes of the Father’s working, and that neither is the minister or instrument of the Father, as Origen raved.