By Water & Blood

On the economy of the Savior

Concerning the economy of the Savior.

It is useful to show what we hold concerning the divine incarnation. For this account proclaims more clearly the foresight of the God of all.

Valentinus, then, in the myths which he fashioned, said that the Only-Begotten is one, and the Word another, and another the Christ within the fullness, and another Jesus, and again another the Christ outside. And he said that Jesus became human, having put on the Christ outside, and having assumed a body from the psychic substance; and that he made only a passage through the Virgin, having taken nothing from human nature. And Basilides likewise said that the Only-Begotten is one, and the Word another, and Wisdom another. But Cerdo and Marcion and Manes said that Christ appeared as a human being, having nothing human. And Cerinthus said that Jesus was born from Joseph and Mary according to the common law of human beings, but that Christ came down from above upon Jesus. But the Ebionites and Theodotians and Artemonians and Photinians have said that Christ was born from the Virgin as a mere man. But Arius and Eunomius said that he assumed a body, yet that the Godhead performed the need of the soul. And Apollinaris said that the body of the Savior was ensouled, yet did not have the rational soul; for the mind was superfluous, he says, when the Word of God was present.

And I have set down the opinions of the more numerous heresies, wishing to show the truth of the Church. For the Church names the same one both Son and Only-Begotten and God Word and Savior Lord and Jesus Christ. But as Only-Begotten Son and God Word and Lord he was named both before the incarnation, and after the incarnation he is likewise called; but as Jesus Christ the same one was named after the incarnation, having received the names from the deeds. For Jesus is interpreted “the Savior,” and Gabriel is witness of this, saying to the Virgin: “You will call his name Jesus, because he himself will save his people from their sins.” And he was addressed as Christ because of the anointing of the Spirit. For the hymn-making David says: “Therefore God, your God, has anointed you with oil of gladness beyond your fellows.” And through the tongue of Isaiah the prophet the Master himself said: “The Spirit of the Lord is upon me; for which reason the Lord has anointed me.” And the Master himself taught us to understand the prophecy thus. For entering into the synagogue and taking the prophetic book, he read the place that had been spoken, and said to those present: “Today this Scripture has been fulfilled in your ears.” And in harmony with the prophets the great Peter also proclaimed. For showing the mystery to those around Cornelius he spoke thus: “You know the word that came about throughout all Judea, beginning from Galilee after the baptism which John proclaimed—Jesus of Nazareth, how God anointed him with Holy Spirit and power.” It is clear, then, from what has been said that he was named Christ because of the anointing of the Spirit. And he was anointed not as God, but as man. And if he has been anointed according to the human, after the incarnation he was also named Christ. Yet nevertheless the God Word is not one, and the Christ another; for the God Word, having become human, was named Christ Jesus. And he became human in order that he might renew the nature corrupted by sin. For this reason he took the whole that had sinned, in order that he might heal the whole.

For he did not assume the nature of the body using it as a covering of the Godhead, according to the derangement of Arius and Eunomius; for it was easy for him to appear even without a body, just as long ago he was seen by Abraham and by Jacob and by the other saints; but he wished that the very nature that had been defeated should contend against the adversary and receive back the victory; for this reason he assumed both a body and a rational soul. For the divine Scripture does not divide the human being into three parts, but says that this living being is composed of soul and body. For God, having fashioned the body from the dust, breathed in the soul, and showed two natures, not three. And the same Master says in the Gospels: “Do not fear those who kill the body but are not able to kill the soul.” And one can find many such things in the divine Scripture.

And that he assumed the perfect human nature not as devising a covering for the Godhead, according to the myths of the heretics, but as working through the firstfruits the victory for the whole race, the divine Apostle is a true witness and exact teacher. For in the Letter to the Romans, uncovering the mystery of the economy, he spoke thus: “For this reason, just as through one human being sin entered into the world, and through sin death, and so death passed through to all human beings, in that all sinned.” And having shown through these things the beginning of sin, and the fruit that sprouted from this, and the one who first received this, he exhibits the end of this. For “until the law,” he says, “sin was in the world, but sin is not reckoned when there is no law; but death reigned from Adam until Moses, even over those who did not sin in the likeness of the transgression of Adam, who is a type of the one to come.” And he calls Moses the law; and until the appearing of the Savior the way of life according to this prevailed. And when those living under this also were transgressing, and those under the law of nature, death reasonably reigned, sin strengthening its dominion; for death was the condemnation of sin.

Having thus taught whence sin took its beginning, and until when death reigned, he shows how the power of these was dissolved, and he hymns the immeasurable loving-kindness of God, speaking thus: “But the gift is not as the trespass. For if by the trespass of the one the many died, much more the grace of God and the gift in the grace of the one human being Jesus Christ abounded unto the many.” “The munificence of loving-kindness,” he says, “surpasses what is just. For the decree of righteousness handed over to death the whole race of the one who sinned; but the divine mercy, when all human beings had come under the curse and been caught in the snares of sin, through one righteousness has granted salvation to all.” And he addressed the Savior as a human being, not denying his Godhead (for he knows him as God, and God equal in honor with the One who begot him), but teaching that like was healed by like, and the whole was sanctified by the firstfruits. For according to the human, having come under the law and having fulfilled the law, he freed those who had transgressed the law from the curse.

Then again he cycles the same account in another way: “And the gift is not as through one who sinned. For the judgment is from one unto condemnation; but the gift is from many trespasses unto justification.” “When,” he says, “one sinned, all were condemned; but now, when all have sinned, the salvation through faith lies open to all who wish.” Having thus shown that the righteousness of the one became a remedy against the common sin, he shows through him also the dissolution of death that was accomplished. “For if by the trespass of the one death reigned through the one, much more those who receive the abundance of grace and of the gift and of righteousness will reign in life through the one Jesus Christ.” “Sin,” he says, “is the procurer of death, but the righteousness of the one of life in the kingdom. We are saved not by law, but by obtaining salvation through the divine pity. For the law of what is just was leading all to punishment. For we all became workers of sin. For if when one sinned the race was condemned, then all the more justly ought those who have completed their course under sin to receive the chastisement. But the divine mercy surpassed the limits of what is just, and loving-kindness conquered equality, and when one had fulfilled the law, it is open to all who wish to believe in this one to enjoy salvation.”

And having shown in these things the unmeasurable character of loving-kindness, he again passes over to the account of the word: “Therefore as through one trespass unto all human beings unto condemnation, so also through one act of righteousness unto all human beings unto justification of life.” Then he passes from the deeds to the persons: “Just as through the disobedience of the one human being the many were constituted sinners, so also through the obedience of the one the many will be constituted righteous.” And he has set down “the many” upon each with great necessity. For even when Adam had sinned, and most had transgressed the divine laws, some remained upon the limits of nature and became caretakers of virtue—as Abel and Enoch and Noah and the patriarchs and the prophets and very many others, not only among Jews but also among the other nations, concerning whom the divine Apostle said: “For when nations that do not have law do by nature the things of the law, these, not having law, are a law to themselves.” And after the appearing of the Savior not all enjoy salvation, but those who believe and live according to his divine laws. For this reason he has set down “many” both upon the image and upon the archetype.

But let us see for what reason the only-begotten Son of God became human, and taking human nature was called a human being. And he has offered us the same teaching also in the Letter to the Corinthians. And he speaks thus: “But now Christ has been raised from the dead, firstfruits of those who have fallen asleep. For since through a human being is death, through a human being also is resurrection of the dead.” Then he passes from the nature to the persons, and says: “For just as in Adam all die, so also in Christ all will be made alive.” And he did not say “will be saved,” but “will be made alive”; for the resurrection is common, but after the resurrection the distinction will take place; and this he has made clear, adding: “But each in his own order.” For there are many orders both of those being punished and of those being saved. For according to both the quality and the quantity of righteousness the counter-gifts of the gifts will be provided. And likewise also according to the difference of sins the punishments will take place.

That the Master assumed a body.

Since, then, we have learned the cause of the divine incarnation, come, let us show, using the testimonies of the divine oracles, that the God Word, becoming human, assumed the human body. For first the swaddling clothes were of a body, not of Godhead; then also the butter and the honey, which a prophet announces from afar, and the maternal milk, and the other food and drink, exhibit the nature receptive of these. And if someone foolishly should oppose the food that took place in the tent of Abraham, let him know that he is being exceedingly foolish. For those things seemed to take place, being caught in another manner, which the One who consumed knows. And even if one should grant foolishly that the bodiless nature partook of those things, yet you will not find hunger and thirst there. But here the need was stirring such passions—not as though the united Godhead were unable to make the body without need (for the One who a little later granted immortality to all bodies could more easily have shown his own body superior to want), but he was yielding to this to exhibit its own nature, so that the heresies that denied its assumption might be clearly convicted of lying. For just as, though able to show it superior to death (for this indeed he also worked after three days), he allowed it both to suffer and to die, in order that he might fulfill the mystery of the economy—so he was also granting it to hunger and thirst and grow weary and sleep, so that the Docetists might take no starting point for strengthening the heresy of the lie. Therefore both the hunger and the thirst, and besides these the weariness and the sleep, bear witness that the body of the Lord is a human body.

And confirming this account the divine Apostle cries out, saying: “Since then the children have shared in flesh and blood, he himself likewise partook of the same, so that through death he might bring to nothing the one who has the power of death, and might free those who through fear of death were all their lifetime subject to bondage.” And through these things he has made clear plainly that he clothed himself with the same nature as ours. And if someone is displeased at the clothing, let him hear the patriarch Jacob foretelling: “He will wash his robe in wine, and his garment in the blood of a grape.” And let him also hear the divine Paul crying out: “Having therefore, brothers, boldness for the entrance of the holy places in the blood of Jesus, which he inaugurated for us as a fresh and living way through the veil, that is, his flesh, and a great priest over the house of God, let us approach with a true heart in full assurance of faith,” and what follows. For he addressed his flesh as a veil, as the patriarch Jacob did a robe and a garment. But it is superfluous to broaden the account concerning this, when both the New and the Old Covenant clearly exhibit the body of the Lord.

That he also assumed a soul together with the body.

And that the only-begotten Son of God, becoming human, also assumed a rational soul, the evangelist Luke teaches, saying: “And Jesus was advancing in age and grace with God and human beings.” And the body advances in age, but the soul in wisdom. For Godhead admits neither kind of increase; for the Word of God is all-perfect. And he reasonably yoked the increase of wisdom to the growth of age. For toward the measure of the body’s age the divine nature was uncovering its own wisdom. And more clearly the Master teaches the assumption of the soul. For to those who guessed that the passion was involuntary, he was saying before the passion: “I have authority to lay down my soul, and I have authority to take it again. No one takes it from me; I lay it down from myself, so that I may take it again.” And through these things he has made clear vividly that the soul that is laid down and taken is one thing, and the Godhead that lays down and takes is another. And I said “one” and “another” not dividing into two persons, but showing the difference of the natures. Thus also elsewhere he said: “For this reason the Father loves me, because I lay down my soul for the sheep.” And in another place he also showed expressly the disturbance which the soul endured at the time of the passion: “Now my soul has been disturbed; and what shall I say? Father, save me from this hour; but for this reason I have come to this hour.” And through these reasonings he made clear an agony, now looking askance at the passion, now thrusting away the fear. And more clearly Luke taught this fear. For he said that he so agonized over the passion that the sweat of the body became bloody. For “his sweat,” he says, “became as clots of blood.” And he has also added this: that an angel came and supported him. And through all these things look at the weakness of human nature. For why, when the Godhead of the Only-Begotten was united, and the Spirit was present as an anointing, did an angel undergird the weakness both of the soul and of the body? Is it not clear that, the divine nature permitting, all these things took place, so that of those who would be later, those believing in the assumption of the soul and of the body might be confirmed by the demonstrations, while those contradicting the clear testimonies might be convicted?

That he assumed the perfect human nature.

And for this reason he also addresses himself as a human being and as Son of Man. For to the apostles he often said: “The Son of Man is about to be handed over into the hands of human beings, and they will kill him, and on the third day he will rise.” And to the one who wished to follow: “The foxes,” he said, “have dens, and the birds of heaven nests; but the Son of Man has nowhere to lay his head.” And to the Jews he said plainly: “Why do you seek to kill me, a human being who has spoken to you the truth which I heard from my Father?” And the divine Apostle cries out: “One God, and one mediator also of God and human beings.” And again: “For since through a human being is death, through a human being also is resurrection of the dead.” For this reason he was also named seed of Abraham and son of David.

For since the God of all promised Abraham to bless all the nations in his seed, and gave the promise also to Isaac and to Jacob, reasonably the divine Apostle, writing to the Galatians, said: “And to Abraham the promises were spoken, and to his seed.” And teaching whom he addressed as seed, he added: “He does not say, ‘And to seeds,’ as upon many; but as upon one, ‘And to your seed,’ which is Christ.” And writing to the Hebrews he spoke thus: “For he does not take hold of angels, but he takes hold of the seed of Abraham, whence he ought to be likened in all things to the brothers, so that he might become a merciful and faithful high priest in the things toward God.” And since Jacob the patriarch also allotted to Judah the blessing which he had received from the God of all, saying: “A ruler will not fail from Judah, and a leader from your thighs, until he comes for whom it is reserved, and he himself will be the expectation of nations”; and Micah the prophet also renews the foretelling, saying: “And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for from you will come forth for me a leader, and his goings forth are from the beginning, from days of an age.” And again the divine Apostle has shown the end of the foretellings, and added: “For it is evident that our Lord has sprung from Judah.”

And these promises David the king and prophet also received from the God of all. For he said to him: “Unto the age I will prepare his seed, and I will build your throne unto generation and generation.” And again: “And I will set his seed unto the age of the age, and his throne as the days of heaven.” And a little later: “Once I swore in my holy one, if I will lie to David: His seed remains unto the age, and his throne as the sun before me, and as the moon established unto the age, and the witness in heaven is faithful.” And these promises the unlying Master again renewed through Isaiah the prophet. For “a rod,” he says, “will come forth from the root of Jesse, and a flower will rise up from the root. And the spirit of God will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and piety; a spirit of the fear of God will fill him”—and what follows holding the same sense. And again: “And the root of Jesse will be, and the one who rises to rule nations; upon him nations will hope, and his rest will be honor.” And in another place: “And I will make,” he says, “with you an eternal covenant, the holy things of David that are faithful.” “For what I promised that one I will fulfill, and through that one’s seed I will save the inhabited world. For my promise is faithful and unlying.”

Showing the truth of these promises, the evangelist Matthew in the very prologue of the composition evangelizes to the inhabited world that the expectation of the nations has blossomed. For “a book,” he said, “of the genesis of Jesus Christ, son of David, son of Abraham.” For the promises concerning the seed came about toward both. And indeed the divine Apostle also, writing to the Romans, at the beginning of the Letter showed the end of the promise toward David. For “Paul,” he says, “a slave of Jesus Christ, a called apostle, set apart for the Gospel of God, which he promised beforehand through his prophets in Scriptures, concerning his Son who came to be from the seed of David according to flesh.” And having added “according to flesh,” he has made clear that our Lord Jesus Christ was also God before the ages; but he was called son of David according to the human nature. And teaching this more clearly he added: “Of the Son of God in power according to a spirit of holiness, from a resurrection of the dead, of our Lord Jesus Christ.” For “having risen,” he says, “from the dead, and having filled the apostles with the grace of the Spirit, through the wonders that took place by those he was shown to be God. For in his name they were accomplishing the greatest wonder-workings.” And in the middle of the Letter, having recalled the goods long ago given to the Jews, he added: “Of whom are the fathers, and from whom is the Christ according to the flesh, who is God over all.” And in the one person he showed the difference of the two natures: come to be from Jews according to flesh, but God over all as God, and blessed unto the ages. And he charges the blessed Timothy, saying: “Remember Jesus Christ raised from the dead from the seed of David according to my Gospel, in which I suffer hardship as far as bonds as a wrongdoer.” And one can find very many other testimonies in either Scripture proclaiming the kinship of our Savior according to flesh. And these also are enough to teach that he assumed the perfect human nature, and for this reason was named both son of David and son of Abraham and Son of Man and human being and Adam and Jacob and Israel. For just as he was perfect God, so indeed also as perfect human being he provided perfect salvation to human beings.

That he raised the nature which he assumed.

And that he also raised the nature which he assumed, he himself bears witness, showing both the hands and the feet to the apostles; and the fingers of Thomas also bear witness, having touched the wounds—and this the other apostles also did, the Lord having commanded. For “Handle,” he said, “and see that a spirit does not have flesh and bones, as you behold me having.” And the divine apostle John also cries out at the beginning of the Letter: “What we beheld, and our hands handled.” And the great Peter, speaking publicly among Jews, then recalling the foretelling of David which he prophesied beforehand concerning the Master’s resurrection, also said these things: “Men, brothers, it is permitted to say with boldness to you concerning the patriarch David, that he both died and was buried, and his tomb is among us unto this day. Being therefore a prophet, and knowing that God swore to him with an oath that from the fruit of his loins he would raise the Christ according to flesh to sit upon his throne, he foreshowed, speaking concerning his resurrection, that his soul was not left behind in Hades, nor did his flesh see corruption.” Two witnesses, then, teach us at the same time—the one an apostle, the other a prophet, the one announcing beforehand, the other after the end interpreting the foretelling—that the resurrection is not of Godhead, but of body and soul. And of these of which the resurrection was, of these also the passion was—not with the soul being destroyed together with the body (for even the souls of human beings are immortal), but as the body receiving the end by the separation of the soul. But the Godhead was not separated from the humanity, neither on the cross nor in the tomb; and being immortal and immutable, it endured neither death nor passion. For if the soul, because of its innate immortality, did not share in the end of the body, how was it possible for the uncircumscribed nature either to be nailed to wood or to be handed over to a tomb? Making this clear, the four evangelists mention Joseph of Arimathea, and say that he approached Pilate and asked for the body of Jesus, and when Pilate had given it, took down the body from the wood and wrapped it in a linen cloth and handed over a body to the tomb. And often they have set down the name of the body, stopping up with clear and obvious testimonies the shameless mouth of those who blaspheme.

That the same one is both good and just.

And since the abominable Marcion says that the just one is another, whom he also names Creator, and that the good one is another, whom he says is Christ Jesus—come, let us also go through a little concerning this, and show that our Lord Jesus Christ is both Creator and Savior, and the same one both good and just. For when the all-defiled one heard the law declaring an eye for an eye, and a tooth for a tooth, a burn for a burn, a bruise for a bruise, but the Lord pledging to the one who strikes the right cheek to turn also the other, and to the one who wishes to go to judgment and take the tunic to give also the cloak, the thunderstruck one supposed that one just and this one good. And he did not understand that the exactness of the evangelical laws is more fearsome than the Mosaic legislation. For that law forbids murder, but that of the evangelical ones threatens Gehenna even to the one who calls his brother a fool. For “everyone,” he says, “who says to his brother, ‘Fool,’ is liable unto the Gehenna of fire.” Thus again the old law accuses adultery, but the evangelical also calls adultery the shameful desire that slips in through a sensual glance. And the old forbids the lie, but the new also the oath. And the old commanded the one who was hostile toward the wife to dismiss her; but the new calls adultery the dismissal apart from fornication. For “everyone,” he says, “who dismisses his wife except for a matter of fornication makes her be adulterated, and the one who marries a dismissed woman commits adultery.” And besides these he also threatened that he will require an account even for an idle word, and eternal punishment, and outer darkness, and Gehenna of fire, and many other such things. And from these the one called by him just will be found good, and the one named good just. For he has also set down more exact laws, and has threatened harsher punishments. But even to say these things is clear madness. For the One who in the Gospels declared that one must love enemies also in the old law commanded not to overlook the enemy’s beast fallen under the load, but to help, and not to remember the enmity at the time of need. Thus again he commands to bring back the enemy’s ox that is wandering and to give it back to the owner. And the old law teaches not only loving-kindness concerning human beings, but already also commands that pity be made for irrational animals. For “you will not muzzle,” it says, “an ox that is threshing.” And: “You will not boil a lamb in its mother’s milk.” And it forbids those who find the nestlings of certain birds to hunt together with them their parents. And it charged that the seventh day be idle, so that not only the boy and the maidservant might rest thoroughly, but also the ox and the beast of burden—so great a care it makes even for the irrational. And one can also find the laws written concerning the proselytes full of all loving-kindness. For “you will not mistreat,” it says, “the proselyte, because you were proselytes in Egypt.” And it commanded those reaping to leave the falling ears for the proselyte and the orphan and the widow. Thus also it forbids those gathering grapes to collect a second time the falling berries and the clusters that escape notice. And it commands this same thing also to take place upon the other fruits. For “you will not glean again,” it says, “your vineyard, nor strip your olive tree, but it will be for the proselyte and the orphan and the widow and the birds of heaven and the beasts of the earth.” And indeed it also counts the captive woman worthy of very great foresight; for it does not hand her over to outrage by the pleasure-lovers, but first commands that she be permitted to honor her own with lamentation, then to cut her hair, and then to be joined. And if the master should also become sated with the pleasure, it neither allows her to be sold nor permits her to be a slave, but declares that she be sent away free, reckoning the association that has taken place in place of the price. What worthy punishment, then, will those pay who have dared to name so good a lawgiver not only not just but even wicked?

That the same one has given both the Old and the New Covenant.

But we know one Giver of both Old and New Covenant, and this very thing he teaches clearly through Jeremiah the prophet. For “I will make,” he says, “with the house of Israel and with Judah a new covenant, not according to the covenant which I made with their fathers, on the day when I took hold of their hand to lead them out from the land of Egypt; but I will make with them a new covenant, giving my laws into their mind, and upon their hearts I will write them.” Clearly through what has been said he taught that the One who has given the old will also provide the new. For “I will make,” he said, “not according to the covenant which I made.” And through Isaiah the prophet he said: “And I will make with them an eternal covenant, the holy things of David that are faithful.” And David the prophet likewise cries out: “Rise, Lord, let a human being not be strong; let nations be judged before you; establish, Lord, a lawgiver over them.” And if they disbelieve the prophecies, let them hear the One who legislates, and who does not overturn the ancient laws but tightens them. For it would be of one who overturns to say: “It was said to the ancients: You will not commit adultery; but I say to you: Commit adultery”; and “it was said to the ancients: You will not murder; but I say to you: Murder.” For this the kin of Marcion, the Antitactae, do. But the Lord through the things he legislates teaches expressly that he does not overturn the ancient things, but introduces a more exact way of life. And just as the writing-master teaches those beginning learning the characters of the elements; and to those who have learned these he offers the combinations of the syllables; and training others in the composition of names, and others in the harmony of reading, he does not introduce opposite laws of teaching, but offers lessons measured to the ages—so the Master Christ has given to each generation the fitting laws. For the necessary and first ones he inscribed in the nature of human beings. For each has the distinction of good and evil; and doing what we do not wish to suffer, we thereby proclaim that we know that what is taking place is evil. Therefore someone who murders or commits adultery knows that what is taking place is evil. For not only does he not wish to be slaughtered, but he also devises every means so as not to suffer this; and when his wife has been adulterated, he accuses the one who has robbed the bed; and having received insults he brings a charge of outrage. And examining the other things in this way, we will find all human beings knowing that what is evil is evil. These, then, the God who created us has set in the nature; but the others he has given variously in each generation. For to Adam he set the law concerning the tree; and to Noah that concerning the eating of meat; and he legislated circumcision for the patriarch; and he wrote the others through Moses the great prophet. And in the divine Gospels, having paused the legislations concerning small matters as a kind of practice of elements, he gave the most perfect laws. And just as mothers offer the breast to infants just born, and a little later the food that is made fine by the teeth, then when they have become children and youths the solid—so the God of all offers the more perfect lessons to those who have been trained in those. Yet we nevertheless also cherish the Old Covenant as a maternal breast; but we do not partake of the milk. For for the perfect the milk of the nurse is superfluous; yet they nevertheless honor the nurse, as having been reared by her. Thus indeed we also do not endure to keep circumcision and the Sabbath and the sacrifices and the sprinklings, but we enjoy the other benefit of the Old Covenant. For it trains carefully in piety and faith toward God and love toward the neighbor and sobriety and righteousness and courage, and sets forth for imitation the archetypes of the ancient saints.