Chapter XXXII.

What other objection is alleged by our adversaries? This; that (to take the preferable view^20142014    μάλιστα μεν.) it was altogether needless that that transcendent Being should submit to the experience of death, but He might independently of this, through the superabundance of His power, have wrought with ease His purpose; still, if for some ineffable reason or other it was absolutely necessary that so it should be, at least He ought not to have been subjected to the contumely of such an ignominious kind of death. What death, they ask, could be more ignominious than that by crucifixion? What answer can we make to this? Why, that the death is rendered necessary by the birth, and that He Who had determined once for all to share the nature of man must pass through all the peculiar conditions of that nature. Seeing, then, that the life of man is determined between two boundaries, had He, after having passed the one, not touched the other that follows, His proposed design would have remained only half fulfilled, from His not having touched that second condition of our nature. Perhaps, however, one who exactly understands the mystery would be justified rather in saying that, instead of the death occurring in consequence of the birth, the birth on the contrary was accepted by Him for the sake of the death; for He Who lives for ever did not sink down into the conditions of a bodily birth from any need to live, but to call us back from death to life. Since, then, there was needed a lifting up from death for the whole of our nature, He stretches forth a hand as it were to prostrate man, and stooping down to our dead corpse He came so far within the grasp of death as to touch a state of deadness, and then in His own body to bestow on our nature the principle of the resurrection, raising as He did by His power along with Himself the whole man. For since from no other source than from the concrete lump of our nature^20152015    Cf. Rom. ix. 21: φύραμα is used for the human body often in the Greek Fathers, i.e. Athanasius, Chrysostom, John Damascene: by all of whom Christ is called ἀπαρχὴ τοῦ ἡμετέρου φυράματος. Cf. Gen. ii. 7; Job x. 9: Epictetus also calls the human body πηλοω κομψῶς πεφυραμένον. had come that flesh, which was the receptacle of the Godhead and in the resurrection was raised up together with that Godhead, therefore just in the same way as, in the instance of this body of ours, the operation of one of the organs of sense is felt at once by the whole system, as one with that member, so also the resurrection principle of this Member, as though the whole of mankind was a single living being, passes through the entire race, being imparted from the Member to the whole by virtue of the continuity and oneness of the nature. What, then, is there beyond the bounds of probability in what this Revelation teaches us; viz. that He Who stands upright stoops to one who has fallen, in order to lift him up from his prostrate condition? And as to the Cross, whether it possesses some other and deeper meaning, those who are skilled in mysticism may explain; but, however that may be, the traditional teaching which has reached us is as follows. Since all things in the Gospel, both 498deeds and words, have a sublime and heavenly meaning, and there is nothing in it which is not such, that is, which does not exhibit a complete mingling of the human with the Divine, where the utterance exerted and the deeds enacted are human but the secret sense represents the Divine, it would follow that in this particular as well as in the rest we must not regard only the one element and overlook the other; but in the fact of this death we must contemplate the human feature, while in the manner of it we must be anxious to find the Divine^20162016    ἐν μὲν τῷ θανάτῳ καθορᾷν τὸ ἀνθρώπινον, ἐν δὲ τῷ τρόπῳ πολυπραγμονεῖν τὸ θειότερον. This is Krabinger’s reading (for ἐν τῳ ἀθανάτῳ…ἐν δὲ τῷ ἀνθρώπῳ) on the authority of Theodoret’s quotation and two Codd. for the first, and of all his Codd. for the second. Hervetus also seems to have read the same, “in morte quidem quod est humanum intueri, in modo autem perscrutari quod est divinius.” Glauber, however, translates the common text, “Man muss bei dem Unsterblichen zwar das Menschliche betrachten, aber bei dem Menschen auch das Göttliche hervorsuchen:” notwithstanding that he hints his preference for another reading, σκοπῷ for this last; cf. just above, “but the secret sense represents the Divine,” which would then be parallel to this last sentence.. For since it is the property of the Godhead to pervade all things, and to extend itself through the length and breadth of the substance of existence in every part—for nothing would continue to be if it remained not within the existent; and that which is this existent properly and primarily is the Divine Being, Whose existence in the world the continuance of all things that are forces us to believe in,—this is the very thing we learn from the figure of the Cross; it is divided into four parts, so that there are the projections, four in number, from the central point where the whole converges upon itself; because He Who at the hour of His pre-arranged death was stretched upon it is He Who binds together all things into Himself, and by Himself brings to one harmonious agreement the diverse natures of actual existences. For in these existences there is the idea either of something above, or of something below, or else the thought passes to the confines sideways. If, therefore, you take into your consideration the system of things above the heavens or of things below the earth, or of things at the boundaries of the universe on either side, everywhere the presence of Deity anticipates your thought as the sole observable power that in every part of existing things holds in a state of being all those things. Now whether we ought to call this Existence Deity, or Mind, or Power, or Wisdom, or any other lofty term which might be better able to express Him Who is above all, our argument has no quarrel with the appellation or name or form of phrase used. Since, then, all creation looks to Him, and is about and around Him, and through Him is coherent with itself, things above being through Him conjoined to things below and things lateral to themselves, it was right that not by hearing only we should be conducted to the full understanding of the Deity, but that sight also should be our teacher in these sublime subjects for thought; and it is from sight that the mighty Paul starts when he initiates^20172017    Eph. iii. 18. the people of Ephesus in the mysteries, and imbues them through his instructions with the power of knowing what is that “depth and height and breadth and length.” In fact he designates each projection of the Cross by its proper appellation. The upper part he calls height, the lower depth, and the side extensions breadth and length; and in another passage^20182018    Philip. ii. 10. he makes his thought still clearer to the Philippians, to whom he says, “that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” In that passage he includes in one appellation the centre and projecting arms^20192019    κεραίαν. The Fathers were fond of tracing similitudes to the form of the Cross, in nature and art: in the sail-yards of a ship, as here, and in the flight of birds on the wing. This is the reading of Codd. Morell., Reg., and three of Krabinger’s: but γαῖαν in the margin of that of J. Vulcobius (Abbot of Belpré) has got into the text of both Paris Editt., though the second asterisks it. Hervetus (“et fastigium”) seems to have read καὶ ἄκραν., calling “things in earth” all that is in the middle between things in heaven and things under the earth. Such is the lesson we learn in regard to the mystery of the Cross. And the subsequent events which the narrative contains follow so appropriately that, as even unbelievers must admit, there is nothing in them adverse to the proper conceptions of the Deity. That He did not abide in death, that the wounds which His body had received from the iron of the nails and spear offered no impediment to His rising again, that after His resurrection He showed Himself as He pleased to His disciples, that when He wished to be present with them He was in their midst without being seen, as needing no entrance through open doors, and that He strengthened the disciples by the inspiration of the Holy Ghost, and that He promised to be amongst them, and that no partition wall should intervene between them and Him, and that to the sight He ascended to Heaven while to the mind He was everywhere; all these, and whatever like facts the history of Him comprises, need no assistance from arguments to show that they are signs of deity and of a sublime and supereminent power. With regard to them therefore I do not deem it necessary to go into any detail, inasmuch as their description of itself shows the supernatural character. But since the dispensation of the washing (whether we choose to call it baptism, or illumination, or regeneration; for we make the name no subject of controversy) is a part of our revealed doctrines, it may be as well to enter on a short discussion of this as well.