Nicene and Ante-Nicene Fathers, Ser. II, Vol. X:Early Church Fathers Index Previous Next
Dogmatic Treatises, Ethical Works, and Sermons.: Chapter XII. Further objections to the Godhead of the Son are met by the same answer--to wit, that they may equally be urged against the Father also. The Father, then, being in no way confined by time, place, or anything else created, no such limitation is to be imposed upon the Son, Whose marvellous generation is not only of the Father, but of the Virgin also, and therefore, since in His generation of the Father no distinction of sex, or the like, was involved, neither was it in His generation of the Virgin.
Further objections to the Godhead of the Son are met by the same answer—to wit, that they may equally be urged against the Father also. The Father, then, being in no way confined by time, place, or anything else created, no such limitation is to be imposed upon the Son, Whose marvellous generation is not only of the Father, but of the Virgin also, and therefore, since in His generation of the Father no distinction of sex, or the like, was involved, neither was it in His generation of the Virgin.
74. The next objection is this: “If the Son has not those properties which all sons have, He is no Son.” May Father, Son, and Holy Spirit pardon me, for I would propound the question in all devoutness. Surely the Father is, and abides for ever: created things, too, are as God hath ordained them. Is there any one, then, amongst these creatures which is not subject to the limitations of place, time, or the fact of having been created, or to some originating cause or creator. 1812 Surely, none. What, then? Is there any one of them whereof the Father stands in need? So to say were blasphemy. Cease, then, to apply to the Godhead what is proper only to created existences, or, if you insist upon forcing the comparison, bethink you whither your wickedness leads. God forbid that we should even behold the end thereof.
p. 214 75. We maintain the answer given by piety. God is Almighty, and therefore God the Father needs none of those things, for in Him there is no changing, nor any place for such help as we need, we whose weakness is supported by means of things of this kind. But He Who is Almighty, plainly He is uncreate, and not confined to any place, and surpasses time. Before God was not anything—nay, even to speak about anything being before God is a grave sin. If, then, you grant that in the nature of God the Father there is nought that implies a being sustained, because He is God, it follows that nothing of this sort can be supposed to exist in the Son of God, nothing that connotes a beginning, or growth, forasmuch as He is “very God of very God.” 1813
76. Seeing, then, that we find not the customary order prevailing, be content, Arian, to believe in a miraculous generation of the Son. Be content, I say, and if you believe me not, at least have respect unto the voice of God saying, “To whom have ye esteemed Me to be like?” 1814 and again: “God is not like a man that He should repent.” 1815 If, indeed, God works mysteriously, seeing that He doth not work any work, or fashion anything, or bring it to completion, by labor of hands, or in any course of days, “for He spake, and they were made; He gave the word and they were created,” 1816 why should we not believe that He Whom we acknowledge as a Creator, mysteriously working, discerning it in His works, also begat His Son in a mysterious manner? Surely it is fitting that He should be regarded as having begotten the Son in a special and mysterious way. Let Him Who hath the grace of majesty unrivalled likewise have the glory of mysterious generation.
77. Not only Christs generation of the Father, but His birth also of the Virgin, demands our wonder. You say that the former is like unto the manner wherein we men are conceived. I will show—nay more, I will compel you yourself to confess, that the latter also hath no likeness to the manner of our birth. Tell me how it was that He was born of Mary, with what law did His conception in a Virgins womb agree, how there could be any birth without the seed of a man, how a maiden could become great with child, how she became a mother before experience of such intercourse as is between wives and husbands. There was no [visible] cause,—and yet a son was begotten. How, then, came about this birth, under a new law?
78. If, then, the common order of human generation was not found in the case of the Virgin Mary, how can you demand that God the Father should beget in such wise as you were begotten in? Surely the common order is determined by difference of sex; for this is implanted in the nature of our flesh, but where flesh is not, how can you expect to find the infirmity of flesh? No man calls in question one who is better than he is: to believe is enjoined upon you, without permission to question. For it is written, “Abraham believed God, and it was accounted to him for righteousness.” 1817 Language is vain to set forth, not only the generation of the Son, but even the works of God, for it is written: “All His works are executed in faithfulness;” 1818 His works, then, are done in faithfulness, but not His generation? Ay, we call in question that which we see not, we who are bidden to believe rather than enquire of that we see.
St. Ambrose here uses causa in the sense of causa efficiens—ἀρχὴ τῆς κινήσεως.214:1813
Cf. Nicene Creed.214:1814
Isa. xlvi. 5.214:1815
Num. xxiii. 19.214:1816
Ps. 148:5, Ps. 33:6, 9.214:1817
Gen. xv. 6.214:1818
Ps. xxxiii. 4.
Next: Chapter XIII. Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by the same example as that employed by the author of the Epistle to the Hebrews. The duty of believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the vision granted to St. Peter was shown the Son's Eternity and Godhead--the Apostle, then, must be believed in preference to the teachers of philosophy, whose authority was everywhere falling into discredit. The Arians, on the other hand, are shown to be like unto the heathen.
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