St. Ambrose – Bk 5 – Chapter 15

Jesus, help us to be obedient to the Will of the Father!

Jesus, help us to be obedient to the Will of the Father!

He briefly takes up again the same points of dispute, and shrewdly concludes from the unity of the divine power in the Father and the Son, that whatever is said of the subjection of the Son is to be referred to His humanity alone. He further confirms this on proof of the love, which exists alike in either.

182. Let us then shortly sum up our conclusion on the whole matter. A unity of power puts aside all idea of a degrading subjection. His giving up of power, and His victory as conqueror won over death, have not lessened His power. Obedience works out subjection. Christ has taken obedience upon Himself, obedience even to taking on Him our flesh, the cross even to gaining our salvation. Thus where the work lies, there too is the Author of the work. When therefore, all things have become subject to Christ, through Christ’s obedience, so that all bend their knees in His name, then He Himself will be all in all. For now, since all do not believe, all do not seem to be in subjection. But when all have believed and done the will of God, then Christ will be all and in all. And when Christ is all and in all, then will God be all and in all; for the Father abides ever in the Son. How, then, is He shown to be weak, Who redeemed the weak?

183. And lest you should by chance attribute to the weakness of the Son, that it is written, that God has put all things in subjection under Him; learn that He has Himself brought all things into subjection to Himself, for it is written: Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like His glorious body according to the working, whereby He is able to subdue all things unto Himself. Philippians 3:20-21 You have learned, therefore, that He can subdue all things unto Himself according to the working of His Godhead.

184. Learn now how He receives all things in subjection according to the flesh, as it is written: Who wrought in Christ, raising Him from the dead, and setting Him at His own right hand in the heavenly places, above principality and power and might and dominion and every name that is named not only in this world, but also in that which is to come; and has put all things under His feet. Ephesians 1:20-21 According to the flesh then all things are given to Him in subjection; according to which also He was raised from the dead, both in His humansoul and His rational subjection.

185. Many nobly interpret that which is written: Truly my soul will be in subjection to God; He said soul not Godhead, soul not glory. And that we might know that the Lord has spoken through the prophet of the adoption of our human nature, He added: How long will you cast yourselves upon a man? As also He says in the Gospel: Why do you seek to kill Me, a man? John 8:40 And He added again: Nevertheless they desired to refuse My price, they ran in thirst, they blessed with their mouth, and cursed with their heart. For the Jews, when Judas brought back the price, Matthew 27:4 would not receive it, running on in the thirst of madness, for they refused the grace of a spiritual draught.

186. This is the reverent interpretation of subjection, for since this is the office of the Lord’s Passion, He will be subject in us in that in which He suffered. Do we ask wherefore? That neither angels, nor powers, nor height, nor depth, nor things present, nor things to come, nor any other creature may separate us from the love of God, which is in Christ Jesus. Romans 8:38-39 We see then, from what has been said, that no creature is excepted; but that every one, of whatever kind it may be, is enumerated among those he mentioned above.

187. At the same time, we must also think of the words which, after first saying Who shall separate us from the love of Christ? Romans 8:35 he wrote next: Neither death, nor life, nor any other creature can separate us from the love of God, which is in Christ Jesus. We see, then, that the love of God is the same as the love of Christ. Thus it was not without reason that he wrote of the love of God, which is in Christ Jesus, lest otherwise you might imagine that the love of God and of Christ was divided. But there is nothing that love divides, nothing that the eternal Godhead cannot do, nothing that is unknown to the Truth, or deceives Justice, or escapes the notice of Wisdom.

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Jesus’ temptations

temptationThe Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels minister to him. At the end of this time Satan tempts him three times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert, and the devil leaves him “until an opportune time”.

The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel’s vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God’s Servant, totally obedient to the divine will. In this, Jesus is the devil’s conqueror: he “binds the strong man” to take back his plunder. Jesus’ victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father.

Jesus’ temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him. This is why Christ vanquished the Tempter for us: “For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning.” By the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert.

From the Catechism of the Catholic Church 538-540

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Holy Trinity

http://www.ewtn.com/faith/teachings/GODA22.htm

Most Holy Trinity, have mercy on us.

Most Holy Trinity, have mercy on us.

The Holy Trinity

by Rev. William G. Most

Perhaps the deepest, the most profound of all mysteries is the mystery of the Trinity. The Church teaches us that although there is only one God, yet, somehow, there are three Persons in God. The Father is God, the Son is God, the Holy Spirit is God, yet we do not speak of three Gods, but only one God. They have the same nature, substance, and being.

We came to know this immense mystery because Christ revealed it to us. Just before ascending He told them: “Go teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). We know that these Three are not just different ways of looking at one person. For at the Last Supper, Jesus told us: “I came forth from the Father.” So He is different from the Father. But He also promised: “If I go, I will send Him [the Paraclete] to you. . . . He will guide you to all truth” (John 16:28, 7, 13). So the Holy Spirit is also different.

Even though the Three Persons are One God, yet they are distinct: for the Father has no origin, He came from no one. But the Son is begotten, He comes from the Father alone. The Holy Spirit comes or proceeds from both the Father and the Son. These different relations of origin tell us there are three distinct Persons, who have one and the same divine nature.

Even though everything the Three Persons do outside the Divine nature is done by all Three, yet it is suitable that we attribute some works specially to one or the other Person. So we speak of the Father especially as the power of creation, of the Son as the wisdom of the Father, of the Holy Spirit as goodness and sanctification.

The two doctrines of the Trinity and the Incarnation are the foundation of Christian life and worship. By becoming man, God the Son offered us a share in the inner life of the Trinity. By grace, we are brought into the perfect communion of life and love which is God, Father, Son and Holy Spirit. This sharing in the life of the Trinity is meant to culminate in heaven, where we will see the three Persons face to face, united to them in unspeakable love.

From: EWTN. com

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Meaning of Piety

At the General Audience dedicated to the gifts of the Holy Spirit the Pope explains the meaning of piety

 2014-06-04 L’Osservatore Romano

7-gifts-of-holy-spirit-lgIt isn’t just compassion or pietism, but awareness of the Lord’s love, which “warms the heart and moves us quite naturally to prayer and to celebration”. This is how Pope Francis – continuing his catecheses dedicated to the gifts of the Holy Spirit – explained the meaning of piety to the faithful gathered in St Peter’s Square for the General Audience on Wednesday 4 June. The following is a translation from the Italian.

Dear Brothers and Sisters, Good Morning.

Today we would like to dwell on a gift of the Holy Spirit that often becomes misconstrued or considered in a superficial way, but rather touches the very heart of our Christian life and identity: it is the gift of piety.

It should be clarified immediately that this gift is not to be identified with having compassion for someone, feeling pity on one’s neighbour; rather, it indicates our belonging to God and our profound relationship with Him, a bond that gives meaning to our life and keeps us sound, in communion with Him, even during the most difficult and tormenting moments.

1. This relationship with the Lord is not intended as a duty or an imposition. It is a bond that comes from within. It is a relation lived with the heart: it is our friendship with God, granted to us by Jesus, a friendship that changes our life and fills us with passion, with joy. Thus, the gift of piety stirs in us above all gratitude and praise. This is, in fact, the reason and the most authentic meaning of our worship and our adoration. When the Holy Spirit allows us to perceive the presence of the Lord and all his love for us, it warms the hearts and moves us quite naturally to prayer and celebration. Piety, therefore, is synonymous with the genuine religious spirit, with filial trust in God, with that capacity to pray to him with the love and simplicity that belongs to those humble of heart.

2. If the gift of piety makes us grow in relationship and in communion with God and leads us to live as his children, at the same time, it helps us to pass this love on to others as well and to recognize them as our brothers and sisters. And then, yes, we will be moved by feelings of piety – not pietism! – in relation to those around us and to those whom we encounter every day. Why do I say not pietism? Because some think that to be pious is to close one’s eyes, to pose like a picture and pretend to be a saint. In Piedmont we say: to play the “mugna quacia” [literally: pious/serene nun]. This is not the gift of piety. The gift of piety means to be truly capable of rejoicing with those who rejoice, of weeping with those who weep, of being close to the lonely and those in anguish, of correcting those in error, of consoling the afflicted, of welcoming and helping those in need. The gift of piety is closely tied to gentleness. The gift of piety which the Holy Spirit gives us makes us gentle, makes us calm, patient, at peace with God, at the service of others with gentleness.

Dear friends, in the Letter to the Romans the Apostle Paul states: “For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, ‘Abba! Father!’” (Rm 8:14-15). Let us ask the Lord for the gift of his Spirit to conquer our fear, our uncertainty, and our restless, impatient spirit, and to make of us joyful testimonies of God and of his love, by worshipping the Lord in truth and in service to neighbour with gentleness and with a smile, which the Holy Spirit always gives us in joy. May the Holy Spirit grant to all of us this gift of piety.

Taken from http://www.news.va/en/news/at-the-general-audience-dedicated-to-the-gifts-of

 

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St. Ambrose – Bk 5 – Chapter 14

jesus-christ-190He continues the discussion of the difficulty he has entered upon, and teaches that Christ is not subject but only according to the flesh. Christ, however, whilst in subjection in the Flesh, still gave proofs of His Godhead. He combats the idea that Christ is made subject in This. The humanity indeed, which He adopted, has been so far made subject in us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that same subjection of Christ will take place.

170. However, lest anyone should cavil, see what care Scripture takes under divine inspiration. For it shows to us in what Christ is made subject to God, while it also teaches us in what He made the universe subject to Himself. And so it says: Now we see not yet all things put under Him. Hebrews 2:8 For we see Jesus made a little lower than the angels for the suffering of death.Hebrews 2:9 It shows therefore that He was made lower in taking on Him our flesh. What then hinders Him from openly showing His subjection in taking on Him our flesh, through which He subjects all things to Himself, while He Himself is made subject in it to God the Father?

171. Let us then think of His subjection. Father, He says, if You be willing, remove this cup from Me; nevertheless not My will but Yours be done. Luke 22:42 Therefore that subjection will be according to the assumption of human nature; as we read: Being found in fashion as a man, He humbled Himself, being made obedient unto death. Philippians 2:8 The subjection therefore is that of obedience; the obedience is that of death; the death is that of the assumed humanity; that subjection therefore will be the subjection of the assumed humanity. Thus in no wise is there a weakness in the Godhead, but there is such a discharge of pious duty as this.

172. See how I do not fear their intentions. They allege that He must be subject to God the Father, I say He was subject to Mary His Mother. For it is written of Joseph and Mary: He was subject unto them. Luke 2:51 But if they think so, let them say how the Deity was made subject to men.

173. Let not the fact that He is said to have been made subject work against Him, Who receives no hurt from the fact that He is called a servant, or is stated to have been crucified, or is spoken of as dead. For when He died He lived; when He was made subject He was reigning; when He was buried He revived again. He offered Himself in subjection to human power, yet at another time He declared He was the Lord of eternal glory. He was before the judge, yet claimed for Himself a throne at the right hand of God, as Judge forever. For thus it is written: Hereafter you shall see the Son of Man sitting on the right hand of the power of God, and coming in the clouds of heaven. Matthew 26:64 He was scourged by the Jews, and commanded the angels; He was born of Mary under the law; Galatians 4:4 He was before Abraham above the law. On the cross He was revered by nature; the sun fled; the earth trembled; the angels became silent. Could the elements see the Generation of Him Whose Passion they feared to see? And will they uphold the subjection of an adorable Nature in Him, in Whom they could not endure the subjection of the body?

174. But since the Father, the Son, and the Holy Spirit are of one Nature, the Father certainly will not be in subjection to Himself. And therefore the Son will not be in subjection in that in which He is one with the Father; lest it should seem that through the unity of the Godhead the Father also is in subjection to the Son. Therefore, as upon that cross it was not the fullness of the Godhead, but our weakness that was brought into subjection, so also will the Son hereafter become subject to the Father in the participation of our nature, in order that when the lusts of the flesh are brought into subjection the heart may have no care for riches, or ambition, or pleasures; but that God may be all to us, if we live after His image and likeness, as far as we can attain to it, through all.

175. The benefit has passed, then, from the individual to the community; for in His flesh He has tamed the nature of all human flesh. Thus, according to the Apostle: As we have borne the image of the earthly, so also shall we bear the image of the heavenly. 1 Corinthians 15:49 This thing certainly cannot come to pass except in the inner man. Therefore, laying aside all these, that is those things which we read of: anger, malice, blasphemy, filthy communication; Colossians 3:8 as he also says below: Let us, having put off the old man with his deeds, put on the new man, which is renewed in knowledge after the image of Him that created Him. Colossians 3:9-10

176. And that you might know that when he says: That God may be all in all, he does not separate Christ from God the Father, he also says to the Colossians: Where there is neither male nor female, Jew nor Greek, Barbarian nor Scythian, bond nor free, but Christ is all and in all. Colossians 3:11 So also saying to the Corinthians: That God may be all and in all, he comprehended in that the unity and equality of Christ with God the Father, for the Son is not separated from the Father. And in like manner as the Father works all and in all, so also Christ works all in all. If, then, Christ also works all in all, He is not made subject in the glory of the Godhead, but in us. But how is He made subject in us, except in the way in which He was made lower than the angels, I mean in the sacrament of His body? For all things which served their Creator from their first beginning seemed not as yet to be made subject to Him in that.

177. But if you should ask how He was made subject in us, He Himself shows us, saying: I was in prison, and you came unto Me; I was sick, and you visited Me: Inasmuch as you have done it unto one of the least of these you have done it unto Me.Matthew 25:36, 40 You hear of Him as sick and weak, and art not moved. You hear of Him in subjection, and art moved, though He is sick and weak in Him in whom He is in subjection, in whom He was made sin and a curse for us.

178. As, then, He was made sin and a curse not on His own account but on ours, so He became subject in us not for His own sake but for ours, being not in subjection in His eternal Nature, nor accursed in His eternal Nature. For cursed is every one that hangs on a tree. Galatians 3:13 Cursed He was, for He bore our curses; in subjection, also, for He took upon Him our subjection, but in the assumption of the form of a servant, not in the glory of God; so that while he makes Himself a partaker of our weakness in the flesh, He makes us partakers of the divine Nature in His power. But neither in one nor the other have we any natural fellowship with the heavenly Generation of Christ, nor is there any subjection of the Godhead in Christ. But as the Apostle has said that on Him through that flesh which is the pledge of our salvation, we sit in heavenly places, Ephesians 2:6 though certainly not sitting ourselves, so also He is said to be subject in us through the assumption of our nature.

179. For who is so mad as to think, as we have said already, that a seat of honour is due to Him at the right hand of God the Father, when that is granted to Christ according to the flesh by the Father of His Generation, even a seat of a heavenly and equal power? The angels worship, and do you attempt to overthrow the throne of God with impious presumption?

180. It is written, you say, that when we were dead in sins, He has quickened us in Christ, by Whose grace you are saved, and has raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5-6 I acknowledge that it is so written; but it is not written that God suffers men to sit on His right hand, but only to sit there in the Person of Christ. For He is the foundation of all, and is the head of the Church, Ephesians 5:23 in Whom our common nature according to the flesh has merited the right to the heavenly throne. For the flesh is honoured as having a share in Christ Who is God, and the nature of the whole human race is honoured as having a share in the flesh.

181. As we then sit in Him by fellowship in our fleshly nature, so also He, Who through the assumption of our flesh was made acurse for us (seeing that a curse could not fall upon the blessed Son of God), so, I say, He through the obedience of all will become subject in us; when the Gentile has believed, and the Jew has acknowledged Him Whom he crucified; when the Manichæan has worshipped Him, Whom he has not believed to have come in the flesh; when the Arian has confessed Him to be Almighty, Whom he has denied; when, lastly, the wisdom of God, His justice, peace, love, resurrection, is in all. Through His own works and through the manifold forms of virtues Christ will be in us in subjection to the Father. And when, with vice renounced and crime at an end, one spirit in the heart of all peoples has begun to cleave to God in all things, then will God be all and in all.1 Corinthians 15:28

 

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Jesus’ Baptism

bavJesus’ public life begins with his baptism by John in the Jordan.  John preaches “a baptism of repentance for the forgiveness of sins”.  A crowd of sinners - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes – come to be baptized by him. “Then Jesus appears.” the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, “This is my beloved Son.”  This is the manifestation (“Epiphany”) of Jesus as Messiah of Israel and Son of God.

The baptism of Jesus is on his part the acceptance and inauguration of his mission as God’s suffering Servant. He allows himself to be numbered among sinners; he is already “the Lamb of God, who takes away the sin of the world”.  Already he is anticipating the “baptism” of his bloody death. Already he is coming to “fulfil all righteousness”, that is, he is submitting himself entirely to his Father’s will: out of love he consents to this baptism of death for the remission of our sins.234 The Father’s voice responds to the Son’s acceptance, proclaiming his entire delight in his Son. The Spirit whom Jesus possessed in fullness from his conception comes to “rest on him”. Jesus will be the source of the Spirit for all mankind. At his baptism “the heavens were opened” - the heavens that Adam’s sin had closed – and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. the Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father’s beloved son in the Son and “walk in newness of life”:

Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father’s voice, we become sons of God.

From the Catechism of the Catholic Church 535-537

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St. Ambrose – Bk 5 – Chapter 13

resuWith the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle’s words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father’s work be perfected.

153. But if the one name and right of God belong to both the Father and the Son, since the Son of God is also true God, and a King eternal, the Son of God is not made subject in His Godhead. Let us then, Emperor Augustus, think how we ought to regard His subjection.

154. How is the Son of God made subject? As the creature to vanity? But it is blasphemous to have any such idea of the Substance of the Godhead.

155. Or as every creature is to the Son of God, for it is rightly written: You have put all things in subjection under His feet? But Christ is not made subject to Himself.

156. Or as a woman to a man, as we read: Let the wives be subject to their husbands; Ephesians 5:22 and again: Let the woman learn in silence in all subjection1 Timothy 2:11 But it is impious to compare a man to the Father, or a woman to the Son of God.

157. Or as Peter said: Submit yourselves to every human creature1 Peter 2:13 But Christ was certainly not so subject.

158. Or as Paul wrote: Submitting yourselves mutually to God and the Father in the fear of ChristEphesians 5:21 But Christ was not subject either in His own fear, nor in the fear of another Christ. For Christ is but one. But note the force of these words, that we are subject to the Father, while we also fear Christ.

159. How, then, do we understand His subjection? Shall we review the whole chapter which the Apostle wrote, so as to give no appearance of having falsely withheld anything, or of having weakened its force with intention to deceive? If in this life only, he says, we have hope in Christ, we are of all men most miserable. But if Christ is risen from the dead, He is the first-fruits of them that sleep. 1 Corinthians 15:19-20 You see how he discusses the question of Christ’s Resurrection.

160. For since by one man, he says, came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But each one in his own order: Christ the firstfruits; afterward they that are Christ’s, who have believed in His coming. Then comes the end, when He shall have delivered up the kingdom to God, even the Father, when He shall have put down all rule and authority and power. For He must reign until He has put all enemies under His feet. The last enemy that shall be destroyed is death; for He has put all things under His feet. But when He says, all things are put under Him, it is manifest that He is excepted Which did put all things under Him. But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all. 1 Corinthians 15:21-28 Thus also the same Apostle said to the Hebrews: But now we see not yet all things put under Him. Hebrews 2:8 We have heard the whole of the Apostle’s discourse.

161. How, then, do we speak of His subjection? The Sabellians and Marcionites say that this subjection of Christ to God the Father will be in such wise that the Son will be re-absorbed into the Father. If, then, the subjection of the Word means that God the Word is to be absorbed into the Father; then whatsoever is made subject to the Father and the Son will be absorbed into the Father and the Son, that God may be all and in all His creatures. But it is foolish to say so. There is therefore no subjection through re-absorption. For there are other things which are made subject, those, that is to say, which are created, and there is Another, to Whom that subjection is made. Let the expounders of a cruel re-absorption keep silence.

162. Would that they too were silent, who, as they cannot prove that the Word of God and Wisdom of God can be re-absorbed, attribute the weakness of subjection to His Godhead, saying that it is written: But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him. 1 Corinthians 15:28

163. We see, then, that the Scripture states that He is not yet made subject, but that this is to come: Therefore now the Son is not made subject to God the Father. In what, then, do you say that the Son will be made subject? If in His Godhead, He is not disobedient, for He is not at variance with the Father; nor is He made subject, for He is not a servant, but the only Son of His own proper Father. Lastly, when He created heaven, and formed the earth, He exercised both power and love. There is therefore no subjection as that of a servant in the Godhead of Christ. But if there is no subjection then the will is free.

164. But if they think of this as the subjection of the Son, namely, that the Father makes all things in union with His will, let them learn that this is really a proof of inseparable power. For the unity of Their will is one that began not in time, but ever existed. But where there is a constant unity of will, there can be no weakness of temporal subjection. For if He were made subject through Hisnature, He would always remain in subjection; but since He is said to be made subject in time, that subjection must be part of anassumed office and not of an everlasting weakness: especially as the eternal Power of God cannot change His state for a time, neither can the right of ruling fall to the Father in time. For if the Son ever will be changed in such wise as to be made subject in His Godhead, then also must God the Father, if ever He shall gain more power, and have the Son in subjection to Himself in HisGodhead, be considered now in the meantime inferior according to your explanation.

165. But what fault has the Son been guilty of, that we should believe that He could hereafter be made subject in His Godhead? Has he as man seized for Himself the right to sit at His Father’s side, or has He claimed for Himself the prerogative of His Father’s throne, against His Father’s will? But He Himself says: For I do always those things that please Him. John 8:29 Therefore if the Son pleases the Father in all things, why should He be made subject, Who was not made subject before?

166. Let us see then that there be not a subjection of the Godhead, but rather of us in the fear of Christ, a truth so full of grace, and so full of mystery. Wherefore, again, let us weigh the Apostle’s words: But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him: that God may be all in all. What then do you say? Are not all things now subject unto Him? Are not the choirs of the saints made subject? Are not the angels, who ministered to Him when on the earth? Matthew 4:11 Are not the archangels who were sent to Mary to foretell the coming of the Lord? Are not all theheavenly hosts? Are not the cherubim and seraphim, are not thrones and dominions and powers which worship and praise Him?

167. How, then, will they be brought into subjection? In the way that the Lord Himself has said. Take My yoke upon you.Matthew 11:29 It is not the fierce that bear the yoke, but the humble and the gentle. This clearly is no base subjection for men, but a glorious one: that in the Name of Jesus every knee should bow, of things in heaven and things beneath; and that every tongueshould confess that Jesus is Lord in the glory of God the Father. Philippians 2:10 But for this reason all things were not made subject before, for they had not yet received the wisdom of God, not yet did they wear the easy yoke of the Word on the neck as it were of their mind. But as many as received Him, as it is written, to them gave He power to become the sons of God.John 1:12

168. Will any one say that Christ is now made subject, because many have believed? Certainly not. For Christ’s subjection lies not in a few but in all. For just as I do not seem to be brought into subjection, if the flesh in me as yet lusts against the spirit, and the spirit against the flesh, Galatians 5:17 although I am in part subdued; so because the whole Church is the one body of Christ, we divide Christ as long as the human race disagrees. Therefore Christ is not yet made subject, for His members are not yet brought into subjection. But when we have become, not many members, but one spirit, then He also will become subject, in order that through His subjection God may be all and in all.

169. But as Christ is not yet made subject, so is the work of God not yet perfected; for the Son of God said: My meat is to do the will of My Father that sent Me, and to finish His work. John 4:34 What manner of doubt is there that the subjection of the Son in me is still in the future, in whom the work of the Father is unfinished, because I myself am not yet perfect? I, who make the work of God to be unfinished, do I make the Son of God to be in subjection? But that is not a matter of wrong, it is a matter of grace. For in so far as we are made subject, it is to our profit, not to that of the Godhead, that we are made subject to the law, that we are made subject to grace. For formerly, as the Apostle himself has said, the wisdom of the flesh was at enmity with God, for it was not made subject to the law, Romans 8:7 but now it is made subject through the Passion of Christ.

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