Summa Contra Gentiles 4 Summa Contra Gentiles 4 Prologue Prooemium Chapter 1 Caput 1 Prologue Prooemium Behold, these things are said of his ways in part: and since we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness? Ecce, haec ex parte dicta sunt viarum eius, et cum vix parvam stillam sermonum eius audiverimus, quis poterit tonitruum magnitudinis eius intueri. Job 26:14 Iob 26:14 Insofar as the human intellect acquires knowledge in a manner conformable with its nature, it cannot by itself arrive at an intuitive knowledge of the divine substance in itself, since the latter infinitely transcends the whole range of things sensible—nay, all other beings whatsoever. Intellectus humanus, a rebus sensibilibus connaturaliter sibi scientiam capiens, ad intuendam divinam substantiam in seipsa, quae super omnia sensibilia, immo super omnia alia entia improportionaliter elevatur, pertingere per seipsum non valet. Nevertheless, seeing that man’s perfect good consists in his knowing God in some way, lest so noble a creature should seem to be utterly void of purpose through being unable to obtain its own end, man has been given the means of rising to the knowledge of God. For, since all the perfections of things come down from God, the summit of all perfection, man begins from the lowest things and, rising by degrees, advances to the knowledge of God. Thus in corporeal movements likewise the way down is the same as the way up, and they differ only as regards their beginning and end. Sed quia perfectum hominis bonum est ut quoquo modo Deum cognoscat, ne tam nobilis creatura omnino in vanum esse videretur, velut finem proprium attingere non valens, datur homini quaedam via per quam in Dei cognitionem ascendere possit: ut scilicet, quia omnes rerum perfectiones quodam ordine a summo rerum vertice Deo descendunt, ipse, ab inferioribus incipiens et gradatim ascendens, in Dei cognitionem proficiat; nam et in corporalibus motibus eadem est via qua descenditur et ascenditur, ratione principii et finis distincta. Now this descent of perfections from God presents a twofold aspect. In the first, we look at it from the viewpoint of the origin of things, since Divine Wisdom, so that there might be perfection in things, established a certain order among them, so that the universe might be made up of the highest as well as the lowest things. The second aspect is that of the things considered in themselves. For, since causes rank higher than effects, the things caused first fall short of the first cause, namely God, while they transcend their own effects, and so on until we come to those things that are caused last. Praedicti autem descensus perfectionum a Deo duplex est ratio. Una quidem ex parte primae rerum originis: nam divina sapientia, ut perfectio esset in rebus, res produxit in ordine, ut creaturarum universitas ex summis rerum et infimis compleretur. Alia vero ratio ex ipsis rebus procedit. Nam cum causae sint nobiliores effectibus, prima quidem causata deficiunt a prima causa, quae Deus est, quae tamen suis effectibus praeminent; et sic deinceps quousque ad ultima rerum perveniatur. And because in God, the summit of all things, there is found the most perfect unity, and since a thing’s power and worth is greater the more it is one, it follows that the further we recede from the first principle, the more do we find things to be diversified and varied. Consequently, the things that proceed from God must derive unity from their principle, and multiplicity from the ends to which they are ordained. Accordingly, from the diversity of things we consider the diversity of ways as beginning from one principle and terminating in different things. Et quia in summo rerum vertice Deo perfectissima unitas invenitur; et unumquodque, quanto est magis unum, tanto est magis virtuosum et dignius: consequens est ut quantum a primo principio receditur, tanto maior diversitas et variatio inveniatur in rebus. Oportet igitur processum emanationis a Deo uniri quidem in ipso principio, multiplicari autem secundum res infimas, ad quas terminatur. Et ita, secundum diversitatem rerum, apparet viarum diversitas, quasi ab uno principio inchoatarum, et terminatarum ad diversa. Therefore, our intellect is able to mount by these ways to the knowledge of God; and yet by reason of the weakness of our intellect we are unable to know perfectly the very ways themselves. For, since our senses, in which our knowledge begins, are directed to exterior accidents (such as color, smell, and the like) which are by themselves sensible, the intellect is scarcely able to arrive at the knowledge of what lies within through such externals, even in those things whose accidents it grasps perfectly through the senses. Much less, therefore, will it be able to succeed in comprehending the nature of those things of whose accidents but few can be grasped by the senses, and still less the nature of those things whose accidents cannot be grasped, although it may be partly gathered from certain effects that fall short of those things. But even if the very natures of things were known to us, nevertheless their order, insofar as by divine providence they are both referred to one another and directed to their end, could be but little known to us since we cannot succeed in knowing the purpose of divine providence. Therefore, if the ways themselves are known by us but imperfectly, how can they serve us as a means of obtaining perfect knowledge of their principle, which transcends them out of all proportion? Even if we knew those same ways perfectly, not yet should we have perfect knowledge of their principle. Per has igitur vias intellectus noster in Dei cognitionem ascendere potest, sed propter debilitatem intellectus nostri, nec ipsas vias perfecte cognoscere possumus. Nam cum sensus unde nostra cognitio incipit, circa exteriora accidentia versetur, quae sunt secundum se sensibilia, ut color et odor et huiusmodi; intellectus vix per huiusmodi exteriora potest ad perfectam notitiam inferioris naturae pervenire, etiam illarum rerum quarum accidentia sensu perfecte comprehendit. Multo igitur minus pertingere poterit ad comprehendendum naturas illarum rerum quarum pauca accidentia capimus sensu; et adhuc minus illorum quorum accidentia sensu capi non possunt, etsi per quosdam deficientes effectus percipiantur. Sed etsi ipsae naturae rerum essent nobis cognitae, ordo tamen earum, secundum quod a divina providentia et ad invicem disponuntur et diriguntur in finem, tenuiter nobis notus esse potest: cum ad cognoscendam rationem divinae providentiae non pertingamus. Si igitur ipsae viae imperfecte cognoscuntur a nobis, quomodo per eas ad perfecte cognoscendum ipsarum viarum principium poterimus pervenire? Quod quia sine proportione excedit vias praedictas, etiam si vias ipsas cognosceremus perfecte, nondum tamen perfecta principii cognitio nobis adesset. Since, then, it was but a meagre knowledge of God that man was able to obtain in the above ways by a kind of intellectual insight, God, of his overflowing goodness, in order that man’s knowledge of him might have greater stability, revealed to man certain things about himself which surpass the human intelligence. Quia igitur debilis erat Dei cognitio ad quam homo per vias praedictas intellectuali quodam quasi intuitu pertingere poterat, ex superabundanti bonitate, ut firmior esset hominis de Deo cognitio, quaedam de seipso hominibus revelavit quae intellectum humanum excedunt. In this revelation, a certain order is observed in keeping with human nature, so that the imperfect leads to the perfect, as happens in other things subject to movement. Accordingly, at first these things are revealed to man so that he does not yet understand them, but merely believes them as things heard by him; for his intellect, in this state of life in which it is connected with sensibles, is utterly unable to rise so as to behold such things as transcend all proportion to the senses. But when freed from this connection with the senses, then it will be raised so as to behold the things revealed. In qua quidem revelatione, secundum congruentiam hominis, quidam ordo servatur, ut paulatim de imperfecto veniat ad perfectum: sicut in ceteris rebus mobilibus accidit. Primo igitur sic homini revelantur ut tamen non intelligantur, sed solum quasi audita credantur: quia intellectus hominis secundum hunc statum, quo sensibilibus est connexus, ad ea intuenda quae omnes proportiones sensus excedunt, omnino elevari non potest. Sed cum a sensibilium connexione fuerit liberatus, tunc elevabitur ad ea quae revelantur intuenda. Hence man’s knowledge of divine things is threefold. The first is when man, by the natural light of reason, rises through creatures to the knowledge of God. The second is when the divine truth which surpasses the human intelligence comes down to us by revelation, yet not as shown to him that he may see it, but as expressed in words so that he may hear it. The third is when the human mind is raised to the perfect intuition of things revealed. Est igitur triplex cognitio hominis de divinis. Quarum prima est secundum quod homo naturali lumine rationis, per creaturas in Dei cognitionem ascendit. Secunda est prout divina veritas, intellectum humanum excedens, per modum revelationis in nos descendit, non tamen quasi demonstrata ad videndum, sed quasi sermone prolata ad credendum. Tertia est secundum quod mens humana elevabitur ad ea quae sunt revelata perfecte intuenda. This threefold knowledge is indicated by the words of Job quoted above. The words: Behold, these things are said of his ways in part, refer to the knowledge in which our intellect rises to the knowledge of God by the way of creatures. And because we know these ways but imperfectly, he rightly adds: in part, since we know in part, as the Apostle says (1 Cor 13:9). Hanc igitur triplicem cognitionem Iob in verbis propositis insinuat. Quod enim dicit, ecce, haec ex parte dicta sunt viarum eius, ad illam cognitionem pertinet qua per vias creaturarum in Dei cognitionem noster intellectus ascendit. Et quia has vias imperfecte cognoscimus, recte adiunxit, ex parte. Ex parte enim cognoscimus: sicut apostolus dicit, 1 Cor. 13:9. The words that follow: And since we have heard scarce a little drop of his word, refer to the second knowledge, in which divine things are revealed to our belief by way of speech. For it is said that faith comes from what is heard, and what is heard comes by the preaching of Christ (Rom 10:17), of which it is also said (John 17:17): Sanctify them in the truth; your word is truth. Therefore, since the revealed truth in divine things is offered not to our sight but to our belief, he rightly says, we have heard. And whereas this imperfect knowledge flows from that perfect knowledge whereby the divine truth is seen in itself, when revealed to us by God by means of the angels, who behold the face of the Father, the expression drop is appropriate. Hence it is said: And in that day the mountains shall drip sweet wine (Joel 3:18). But since not all the mysteries which the angels and blessed know through seeing them in the first truth are revealed to us, but only a certain few, he says pointedly, a little. For it is said: Who can extol him as he is from the beginning? Many things greater than these lie hidden, for we have seen but few of his works (Sir 43:31–32). Again, the Lord said to his disciples: I have yet many things to say to you, but you cannot bear them now (John 16:12). Moreover, these few things that are revealed to us are proposed to us figuratively and obscurely, so that only the studious can succeed in understanding them, while others revere them as things hidden, and so that unbelievers are unable to deride them. Hence the Apostle says: Now we see in a mirror dimly (1 Cor 13:12); hence Job significantly adds the word scarce, to indicate difficulty. Quod vero subdit, et cum vix parvam stillam sermonum eius audiverimus, ad secundam cognitionem pertinet, prout divina nobis credenda per modum locutionis revelantur: fides enim, ut dicitur Rom. 10:17, est ex auditu, auditus autem per verbum Dei; de quo etiam dicitur Ioan. 17:17, sanctifica eos in veritate: sermo tuus veritas est. Sic igitur, quia revelata veritas de divinis non videnda, sed credenda proponitur, recte dicit, audiverimus. Quia vero haec imperfecta cognitio effluit ab illa perfecta cognitione qua divina veritas in seipsa videtur, dum a Deo nobis mediantibus angelis revelatur, qui vident faciem patris, recte nominat stillam. Unde et Ioel 3:18 dicitur: in die illa stillabunt montes dulcedinem. Sed quia non omnia mysteria quae in prima veritate visa angeli et alii beati cognoscunt, sed quaedam pauca nobis revelantur, signanter addit, parvam. Dicitur enim Eccli. 43:31 quis magnificat eum sicut est ab initio? Multa abscondita sunt maiora his: pauca enim vidimus operum eius. Et dominus discipulis dicit, Ioan. 16:12: multa habeo vobis dicere, sed non potestis portare modo. Haec etiam pauca quae nobis revelantur, sub quibusdam similitudinibus et obscuritatibus verborum nobis proponuntur: ut ad ea quomodocumque capienda soli studiosi perveniant, alii vero quasi occulta venerentur, et increduli lacerare non possint: unde dicit apostolus, I ad Cor. 13:12: videmus nunc per speculum in aenigmate. Signanter igitur addit, vix ut difficultas ostenderetur. When he goes on to say, who shall be able to behold the thunder of his greatness? he is referring to the third knowledge, whereby the first truth shall be known as an object not of belief but of vision, for we shall see him as he is (1 John 3:2); hence he says, behold. Nor shall a small portion of the divine mysteries be perceived, but the divine majesty itself shall be seen, and the entire perfection of good things: hence the Lord said to Moses: I will make all my goodness pass before you (Exod 33:19); hence he says rightly, greatness. Nor will the truth be revealed to man obscurely, but made clearly manifest; hence our Lord said to his disciples: I have said this to you in figures; the hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father (John 16:25); hence the word thunder is significant as indicating manifestation. Quod vero subdit, quis poterit tonitruum magnitudinis eius intueri? Ad tertiam cognitionem pertinet, qua prima veritas cognoscetur, non sicut credita, sed sicut visa: videbimus enim eum sicuti est, ut dicitur I Ioan. 3:2. Unde dicit, intueri. Nec aliquid modicum de divinis mysteriis percipietur, sed ipsa maiestas divina videbitur, et omnis bonorum perfectio: unde dominus ad Moysen dixit, Exodi 33:19: ego ostendam tibi omne bonum. Recte ergo dicit, magnitudinis. Non autem proponetur veritas homini aliquibus velaminibus occultata, sed omnino manifesta: unde dominus discipulis suis dicit, Ioan. 16:25: venit hora cum iam non in proverbiis loquar vobis, sed palam de patre annuntiabo vobis. Signanter ergo dicit, tonitruum, ad manifestationem insinuandam. Now the passage quoted is suitable to our purpose, because before this we have spoken of divine things inasmuch as natural reason is able to arrive at the knowledge of them through creatures; imperfectly, however, and as far as its own capacity allows, so that we can say with Job 26:14: Behold, these things are said of his ways in part. It remains, then, for us to speak of those things that God has proposed to us to be believed, and which surpass the human intelligence. Competunt autem verba praemissa nostro proposito. Nam in praecedentibus de divinis sermo est habitus secundum quod ad cognitionem divinorum naturalis ratio per creaturas pervenire potest: imperfecte tamen, et secundum proprii possibilitatem ingenii, ut sic possimus dicere cum Iob, ecce, haec ex parte dicta sunt viarum eius. Restat autem sermo habendus de his quae nobis revelata sunt divinitus ut credenda, excedentia intellectum humanum. In what manner we are to proceed in this matter we are taught by the words quoted above. For, seeing that we have scarce heard the truth in the words of Sacred Scripture, coming down to us like a little drop, and since, in this state of life, no man is able to behold the thunder of his greatness, we must proceed in such a way that the things delivered to us in the words of Sacred Scripture shall serve as principles. Thus we shall endeavor in some fashion to grasp what is delivered to us in a hidden manner by the aforesaid words, and to defend them from the attacks of unbelievers; yet so as not to presume that we understand them perfectly. For such things are to be proved by the authority of Sacred Scripture, and not by natural reason: and yet we must show that they are not opposed to natural reason, so as to defend them from the attacks of unbelievers. This manner of procedure has in fact already been decided on at the outset of this work. Circa quae qualiter procedendum sit, praemissa verba nos docent. Cum enim huiusmodi veritatem vix audiverimus in sermonibus sacrae Scripturae quasi stillam parvam ad nos descendentem; nec possit aliquis in huius vitae statu tonitruum magnitudinis intueri; erit hic modus servandus, ut ea quae in sermonibus sacrae Scripturae sunt tradita, quasi principia sumantur; et sic ea quae in sermonibus praedictis occulte nobis traduntur, studeamus utcumque mente capere, a laceratione infidelium defendendo; ut tamen praesumptio perfecte cognoscendi non adsit; probanda enim sunt huiusmodi auctoritate sacrae Scripturae, non autem ratione naturali. Sed tamen ostendendum est quod rationi naturali non sunt opposita, ut ab impugnatione infidelium defendantur. Qui etiam modus in principio huius operis praedeterminatus est. And since natural reason rises to the knowledge of God through creatures, while, on the other hand, the knowledge of God by faith comes down to us by divine revelation, and since the way of ascent is the same as that of descent, we must proceed by the same way in those things above reason which are an object of faith as that which we followed hitherto in those matters concerning God which we investigated by reason. Accordingly, we shall treat in the first place of those things concerning God which are above reason and are proposed to our belief, such as belief in the Trinity. Second, we shall treat of those things above reason that have been done by God, such as the work of the Incarnation and things that follow in sequence to it. Third, we shall treat of those things above reason to which we look forward in man’s last end, such as the resurrection and glory of the body, the eternal happiness of souls, and matters connected with these. Quia vero naturalis ratio per creaturas in Dei cognitionem ascendit, fidei vero cognitio a Deo in nos e converso divina revelatione descendit; est autem eadem via ascensus et descensus: oportet eadem via procedere in his quae supra rationem creduntur, qua in superioribus processum est circa ea quae ratione investigantur de Deo: ut primo scilicet ea tractentur quae de ipso Deo supra rationem credenda proponuntur, sicut est confessio Trinitatis. Secundo autem, de his quae supra rationem a Deo sunt facta, sicut opus incarnationis, et quae consequuntur ad ipsam. Tertio vero, ea quae supra rationem in ultimo hominum fine expectantur, sicut resurrectio et glorificatio corporum, perpetua beatitudo animarum, et quae his connectuntur. The Trinity Trinitas Chapter 2 Caput 2 That in God there is generation, paternity, and filiation Quod sit generatio, paternitas et filiatio in divinis Let us then commence our treatise with the mystery of divine generation, and lay down first of all what we must hold according to the teaching of Sacred Scripture; after which we shall put forward the arguments set up by unbelievers in opposition to the truth of faith, by answering which we shall ensure the purpose of this treatise. Principium autem considerationis a secreto divinae generationis sumentes, quid de ea secundum sacrae Scripturae documenta teneri debeat, praemittamus. Dehinc vero ea quae contra veritatem fidei infidelitas adinvenit argumenta ponamus: quorum solutione subiecta, huius considerationis propositum consequemur. Accordingly, Sacred Scripture delivers to us the names of paternity and filiation in God when it declares Jesus Christ to be the Son of God, and this occurs very often in the New Testament. For it is said: No one knows the Son except the Father, and no one knows the Father except the Son (Matt 11:17). Again, Mark begins his Gospel with the words: The beginning of the gospel of Jesus Christ, the Son of God. And John the Evangelist says this frequently, for it is said: The Father loves the Son, and has given all things into his hand (John 3:35), and: As the Father raises the dead and gives them life, so also the Son gives life to whom he will (John 5:21). Again, the Apostle Paul frequently makes use of similar expressions. Thus he says: Set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son (Rom 1:1–3), and: In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son (Heb 1:1–2). Tradit igitur nobis sacra Scriptura in divinis paternitatis et filiationis nomina, Iesum Christum filium Dei contestans. Quod in Scriptura novi testamenti frequentissime invenitur. Dicitur enim Matth. 11:27: nemo novit filium nisi pater: neque patrem quis novit nisi filius. Ab hoc Marcus suum Evangelium coepit, dicens: initium Evangelii Iesu Christi, filii Dei. Ioannes etiam Evangelista hoc frequenter ostendit: dicitur enim Ioan. 3:35: pater diligit filium, et omnia dedit in manu eius; et Ioan. 5:21: sicut pater suscitat mortuos et vivificat, sic et filius quos vult vivificat. Paulus etiam apostolus haec verba frequenter interserit: dicit enim, Rom. 1, se segregatum in Evangelium Dei, (quod ante promiserat per prophetas suos in Scripturis sanctis) de filio suo; et ad Hebr. 1:1: multifariam multisque modis olim Deus loquens patribus in prophetis, novissime diebus istis locutus est nobis in filio. This is also expressed, albeit less frequently, in the writings of the Old Testament, for it is written: What is his name, and what is his son’s name, if you know? (Prov 30:4). And we read: The Lord said to me, ‘You are my son’ (Ps 2:7), and again: He shall cry to me: ‘You are my Father’ (Ps 89[88]:27). Hoc etiam traditur, licet rarius, in Scriptura veteris testamenti. Dicitur enim Proverb. 30:4: quod nomen eius? Et quod nomen filii eius, si nosti? In Psalmo etiam legitur: dominus dixit ad me, filius meus es tu. Et iterum: ipse invocavit me, pater meus es tu. And though some would twist the last two passages into a different meaning, so that the words: The Lord said to me, ‘You are my son,’ be referred to David himself; and the words: He shall cry to me: ‘You are my Father,’ be ascribed to Solomon; yet the context in each passage shows the case to be wholly otherwise. For neither are the succeeding words applicable to David: Today I have begotten you, nor again the words that follow: I will make the nations your heritage, and the ends of the earth your possession, since his kingdom did not extend to the utmost parts of the earth, as attested by the story of the books of Kings. Nor again can the words: He shall cry to me: ‘You are my Father,’ be applied to Solomon, since the text goes on: I will establish his line forever, and his throne as the days of the heavens (Ps 89:29[88:30]). Hence we are given to understand that, since in the passages quoted certain things may apply to David and Solomon, and some things not at all, these words are said of David and Solomon as figures of someone else in whom the whole passage is fulfilled, according to the custom of Scripture. Et quamvis haec duo ultima verba aliqui vellent ad sensum alium retorquere, ut quod dicitur, dominus dixit ad me, filius meus es tu, ad ipsum David referatur; quod vero dicitur, ipse invocavit me, pater meus es tu, Salomoni attribuatur: tamen ea quae coniunguntur utrique, hoc non omnino ita esse ostendunt. Neque enim David potest competere quod additur, ego hodie genui te; et quod subditur, dabo tibi gentes hereditatem tuam, et possessionem tuam terminos terrae, cum eius regnum usque ad terminos terrae non fuerit dilatatum, ut historia libri regum declarat. Neque etiam Salomoni potest omnino competere quod dicitur, ipse invocavit me, pater meus es tu: cum subdatur ponam in saeculum saeculi sedem eius, et thronum eius sicut dies caeli. Unde datur intelligi quod, quia quaedam praemissis verbis annexa David vel Salomoni possint congruere, quaedam vero nequaquam, quod de David et Salomone haec verba dicantur, secundum morem Scripturae, in alterius figuram, in quo universa compleantur. And seeing that the names ‘father’ and ‘son’ are consequent to some sort of generation, Scripture has not failed to mention the name of the divine generation. For in the Psalm, as we have remarked, we read: Today I have begotten you, and it is also written: When there were no depths I was concieved . . . before the hills, I was brought forth (Prov 8:24–25), or, according to another reading, before the hills, the Lord begot me. It is also said: Shall not I, that make others to bring forth children, myself bring forth? says the Lord. Shall I, that give generation to others, be barren? says the Lord your God (Isa 66:9). Quia vero nomina patris et filii generationem aliquam consequuntur, ipsum etiam divinae generationis nomen Scriptura non tacuit. Nam in Psalmo, ut dictum est, legitur: ego hodie genui te. Et Proverb. 8, dicitur: nondum erant abyssi et ego iam concepta eram: ante omnes colles ego parturiebar; vel secundum aliam litteram: ante omnes colles generavit me dominus. Dicitur etiam Isaiae ult.: numquid ego, qui alios parere facio, ipse non pariam? Dicit dominus. Si ego, qui generationem ceteris tribuo, sterilis ero? Ait dominus Deus. And though one might say that this should be referred to the multiplication of the children of Israel after their return from captivity into their own land, seeing that it was said before: As soon as Zion was in labor, she brought forth her sons (Isa 66:8), yet this does not conflict with our purpose. For in whatever sense the text be taken, the argument that is quoted as urged by God remains firm and stable, namely, that if he gives generation to others, he himself should not be barren. Et licet dici possit hoc esse referendum ad multiplicationem filiorum Israel de captivitate revertentium in terram suam, quia praemittitur, parturivit et peperit Sion filios suos, tamen hoc proposito non obsistit. Ad quodcumque enim ratio aptetur, ipsa tamen ratio, quae ex Dei ore inducitur, firma et stabilis manet: ut, si ipse aliis generationem tribuat, sterilis non sit. Nor would it be becoming that he who makes others to beget in reality should himself beget not really, but figuratively; since a thing should be more excellent in the cause than in the effect, as we have proved above. Moreover, it is said: We have beheld his glory, glory as of the only Son from the Father (John 1:14), and again: The only begotten Son, who is in the bosom of the Father, he has made him known (John 1:18). Again, Paul says: When he brings the first-born into the world, he says: ‘Let all God’s angels worship him’ (Heb 1:6). Nec esset conveniens ut qui alios vere generare facit, ipse non vere, sed per similitudinem generet: cum oporteat nobilius esse aliquid in causa quam in causatis, ut ostensum est. Ioan. etiam 1 dicitur: vidimus gloriam eius quasi unigeniti a patre, et iterum: unigenitus filius, qui est in sinu patris, ipse enarravit. Et Paulus dicit, Hebr. 1:6: et cum iterum introducit primogenitum in orbem terrae, dicit: et adorent eum omnes angeli Dei. Chapter 3 Caput 3 That the Son of God is God Quod filius Dei sit Deus We must also observe that Sacred Scripture employs the aforesaid expressions to denote the creation of things: for it is said: Has the rain a father, or who has begotten the drops of dew? From whose womb did the ice come forth, and who has given birth to the hoarfrost of heaven? (Job 38:28–29). Lest, therefore, the words ‘paternity,’ ‘filiation,’ and ‘generation’ should convey nothing but the idea of the efficacy of the creation, the authority of Scripture does not omit to declare the divinity of him whom it describes as son and begotten, so that the aforesaid generation denotes something more than creation. For it is said: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). And that the name ‘Word’ designates the Son is shown from what follows, for he adds: The Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father (John 1:14). Again Paul says: When the goodness and loving kindness of God our Savior appeared (Titus 3:4). Considerandum tamen quod praedictis nominibus divina Scriptura utitur etiam ad creationem rerum ostendendam: dicitur enim Iob 38:29 quis est pluviae pater? Vel quis genuit stillas roris? De cuius utero egressa est glacies? Et gelu de caelo quis genuit? Ne igitur nihil aliud ex paternitatis, filiationis et generationis vocabulis intelligeretur quam creationis efficacia, addidit Scripturae auctoritas ut eum quem filium et genitum nominabat, etiam Deum esse non taceret, ut sic praedicta generatio aliquid amplius quam creatio intelligeretur. Dicitur enim Ioan. 1:1: in principio erat verbum, et verbum erat apud Deum, et Deus erat verbum. Et quod verbi nomine filius intelligatur, ex consequentibus ostenditur: nam subdit: verbum caro factum est, et habitavit in nobis, et vidimus gloriam eius, gloriam quasi unigeniti a patre. Et Paulus dicit, Tit. 3:4: apparuit benignitas et humanitas salvatoris nostri Dei. Nor did the Scripture of the Old Testament leave this unsaid, since it calls Christ by the name of God: for it is said: Your divine throne endures forever and ever; your royal scepter is a scepter of equity; you love righteousness and hate wickedness (Ps 45[44]:7). And that these words refer to Christ is clear from what follows: Therefore God, your God, has anointed you with the oil of gladness above your fellows (Ps 45[44]:8). It is also written: For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called wonderful counselor, mighty God, everlasting father, prince of peace (Isa 9:6). Hoc etiam veteris testamenti Scriptura non tacuit, Christum Deum nominans. Dicitur enim in Psalmo: sedes tua, Deus, in saeculum saeculi, virga directionis virga regni tui: dilexisti iustitiam, et odisti iniquitatem. Et quod ad Christum dicatur, patet per id quod subditur: propterea unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis. Et Isaiae 9:6 dicitur: parvulus natus est nobis, et filius datus est nobis, et factus est principatus super humerum eius; et vocabitur nomen eius admirabilis, consiliarius, Deus fortis, pater futuri saeculi, princeps pacis. Accordingly, we are taught from Sacred Scripture that the Son of God, begotten of God, is God. And Peter confessed that Jesus Christ is the Son of God when he said: You are the Christ, the Son of the living God (Matt 16:16). Therefore, he is not merely the only-begotten, but is also God. Sic igitur ex sacra Scriptura docemur filium Dei, a Deo genitum, Deum esse. Filium autem Dei Iesum Christum Petrus confessus est, ei dicens: tu es Christus, filius Dei vivi. Ipse igitur et unigenitus est, et Deus est. Chapter 4 Caput 4