Objection is taken to the following passage:
You have loved them, as You have loved Me. To remove it, he shows first the impiety of the Arian explanation; then compares these words with others; and lastly, takes the whole passage into consideration. Hence he gathers that the mission of Christ, although it is to be received according to the flesh, is not to His detriment. When this is proved he shows how the divine mission takes place.
88. There are some, O Emperor Augustus, who in their desire to deny the unity of the divine Substance, strive to make little of the loveof the Father and the Son, because it is written:
You have loved them, as You have loved Me. John 17:23 But when they say this, what else do they do but adopt a likeness of comparison between the Son of God and men?
89. Can men indeed be loved by God as the Son is, in Whom the Father is well-pleased? Matthew 3:17 He is well-pleasing in Himself; we through Him. For those in whom God sees His own Son after His own likeness, He admits through His Son into the favour of sons. So that as we go through likeness unto likeness, so through the Generation of the Son are we called unto adoption. The eternal love of God’sNature is one thing, that of grace is another.
90. And if they start a debate on the words that are written:
And You have loved them, as You have loved Me, and think a comparison is intended; they must think that the following also was said by way of comparison:
Be merciful, as your Father Which is in heaven is merciful; Luke 6:36 and elsewhere:
Be perfect, as My Father Which is in heaven is perfect. Matthew 5:48 But if He is perfect in the fullness of His glory, we are but perfect according to the growth of virtue within us. The Son also is loved by the Father according to the fullness of a love that ever abides, but in us growth in grace merits the love of God.
91. You see, then, how God has given grace to men, and do you wish to dissever the natural and indivisible love of the Father and theSon? And do you still strive to make nothing of words, where you note the mention of a unity of majesty?
92. Consider the whole of this passage, and see from what standpoint He speaks; for you hear Him saying:
Father, glorify Me with theglory which I had with You before the world was. John 17:5 See how He speaks from the standpoint of the first man. For He begs for us in that request those things which, as Man, He remembered were granted in paradise before the Fall, as also He spoke of it to the thiefat His Passion:
Verily, verily, I say unto you, today shall you be with Me in paradise. Luke 23:43 This is the glory before the world was.But He used the word
men, as also you have it:
Lo! The whole world goes after Him; John 12:19 and again
That the world may know that You have sent Me. John 17:21
93. But that you might know the great God, even the life-giving and Almighty Son of God, He has added a proof of His majesty by saying:
And all Mine are Yours, and Yours are Mine. John 17:10 He has all things, and do you turn aside the fact that He was sent, to wrong Him?
94. But if you do not accept the truth of His mission according to the flesh, as the Apostle spoke of it, Romans 8:3 and dost raise out of a mere word a decision against it, to enable you to say that inferiors are wont to be sent by superiors; what answer will you give to the fact that the Son was sent to men? For if you think that he who is sent is inferior to him by whom he is sent, you must learn also that an inferior has sent a superior, and that superiors have been sent to inferiors. For Tobias sent Raphael the archangel, Tobit 9:3 and an angelwas sent to Balaam, Numbers 22:22 and the Son of God to the Jews.
95. Or was the Son of God inferior to the Jews to whom He was sent? For of Him it is written:
Last of all He sent unto them His only Son, saying, They will reverence My Son. Matthew 21:37 And mark that He mentioned first the servants, then the Son, that you mayknow that God, the only-begotten Son according to the power of His Godhead, has neither name nor lot in common with servants. He is sent forth to be reverenced, not to be compared with the household.
96. And rightly did He add the word
My, that we might believe He came, not as one of many, nor as one of a lower nature or of some inferior power, but as true from Him that is true, as the Image of the Father’s Substance.
97. Suppose, however, that he who is sent is inferior to him by whom he is sent. Christ then was inferior to Pilate; for Pilate sent Him toHerod. But a word does not prejudice His power. Scripture, which says that He was sent from the Father, says that He was sent from a ruler.
98. Wherefore, if we sensibly hold to those things which be worthy of the Son of God, we ought to understand Him to have been sent in such a way that the Word of God, out of the incomprehensible and ineffable mystery of the depths of His majesty, gave Himself for comprehension to our minds, so far as we could lay hold of Him, not only when He
emptied Himself, but also when He dwelt in us, as it is written:
I will dwell in them. 2 Corinthians 6:16 Elsewhere also it stands that God said:
Go to, let us go down and confound their language. Genesis 11:7 God, indeed, never descends from any place; for He says:
I fill heaven and earth. Jeremiah 23:24 But He seems to descend when the Word of God enters our hearts, as the prophet has said:
Prepare the way of the Lord, make His paths straight.Isaiah 40:3 We are to do this, so that, as He Himself promised, He may come together with the Father and make His abode with us.John 14:23 It is clear, then, how He comes.