On the Trinity — Book XI

St. John of Damascus

0. Greeting
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Chapter 37
Chapter 38
Chapter 39
Chapter 40
Chapter 41
Chapter 42
Chapter 43
Chapter 44
Chapter 45
Chapter 46
Chapter 47
Chapter 48
Chapter 49

Book XI. The Faith is one, even as God is One; but the faiths of heretics are many (§§ 1, 2). Hilary has now demonstrated the truth about Christ, so that it cannot be denied; it is attested also by miracles even in his own day (§ 3). The Arians preach another, a created Christ; and in making Christ a creature they proclaim another God, not a Father but a Creator (§ 4). The Son, as the Image, is of one nature with the Father; if He is inferior He is not the Image (§ 5). But the Arians explain the oneness away by arguments from His condescension to our estate (§ 6), and, even after His Resurrection, plead that He confesses His inequality. They argue thus from 1 Cor. xv. 24-28, a passage to which the rest of this book is devoted (§§ 7, 8). But we must recognise the mysteriousness of the truth, accepting the two sides of it, both clearly revealed though we cannot reconcile them (§ 9). They regard only one aspect; Hilary in reply proves once more that Christ is both born from God, and Himself God (§§ 10-12). But at His Incarnation He began to have as Lord the God Who had been His Father eternally (§ 13), and when He said that He was ascending to His God, He spoke as when He calls us His brethren (§§ 14, 15). Thus there are two senses in which God is the Father of Christ; and He Who is Father to Christ the Son is Lord to Christ the Servant (§§ 16, 17). And it was to Him as Servant that the Psalmist said, Your God has anointed You, the words would have no meaning if addressed to Him as Son (§§ 18, 19). It is through this lower nature that He is our Brother and God our Father, and He the Mediator (§ 20). But it is argued that His subjection at the last and the delivery of the kingdom to the Father is a proof of inequality. The passage must be taken as a whole (§§ 21, 22). There are some truths which it is difficult for man to grasp, and if we misunderstand them we must not be ashamed to confess our error (§§ 23, 24). In this passage the Arians aid their case by changing the order of the prophecy (§§ 25-27). The end means a final and enduring state, not the coming to an end (§ 28), and though He delivers up the kingdom He does not cease to reign (§ 29). His subjection to the Father and the subjection of all things to Him is next considered; in one sense it is figurative language, in another it proves the unity of Father and Son. The subjection of the Son means His partaking in the glory of the Father (§§ 30-36). The Transfiguration shows the glory of Christ's Body; a glory which the faithful shall share (§§ 37, 38). The righteous are His kingdom, which He, as Man, shall deliver to the Father, for By man came also the resurrection of the dead (§ 39). And at last God shall be all in all, humanity in Christ not being discarded, but glorified and received into the Godhead (§ 40). Christ, as well as St. Paul, has foretold this (§§ 41, 42). The Arian misrepresentation of this truth is mere folly (§ 43). Any rational explanation must assume that God's majesty ca