22 The textimany of St. Justin Mary. We mall, however, adduce from Ignatius in a later part of the work more amerons and more marked- testimonies. 2. I natin the philosopher lived and wrote- and was crowned with mangrion some years before the close of the generation in renate. ncceeding that of the Apostles'. For the Tinta generation immeilately succeeding that of the Apostles, as the datingulated Hen. Valesins has justly observed, extends as far as to the times of Marcus Antoninus; as it was under that emperor that Polycarp, the disciple of John the Apostle, (now more than a hundred years old, obtained the crown of martyrdom, that is to say, according to the Roman Martyrology, on the twenty-sixth of January, A.D. 167. But Justin addressed both his Apologies to Antoninus Pius, who died in the year 161 of the Christian era; and under the same emperor shed his blood for the Christian religion, as the same Valesiusp maintains. All, however, are agreed that that holy man met death for the faith of Christ before the year 167. Hence in his Epistle to Diognetus, Justin calls *board himself "a disciple of the Apostles." Now this most ancient father and glorious martyr freely throughout his writings professed and strenuously maintained, both against Jews and Gentiles, the doctrine of the pre-existence of the Son before the foundation of the world, and of the creation of the universe through Him, and that as the common and received view of the Church in his time. It will be enough here to adduce two passages; in the Apology, which in the editions of his works is called the first, having spoken of God the Father, he goes on to speak thus concerning the Son"; "His Son, who alone is properly called Son, the Word, who, before all created things, was both in being with Him, and begotten [of Him],-when in the beginning He created and set in order all things through Him," &c. In his Dialogue την 1 He presented his first Apology to About the year 164.-BowYER. [His first Apology was presented P Notes on Eusebius, pp. 66, 67. [iv. 16.] 4 ὁ δὲ υἱὸς ἐκείνου, ὁ μόνος λεγόμενος κυρίως υἱὸς, ὁ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν, καὶ γεννώμενος, ὅτε τὴν ἀρχὴν δι ̓ αὐτοῦ πάντα ἔκτισε καὶ ἐκόσμησε, κ.τ.λ.-p. 44 [Apol. ii. 6. p. 92. See the rest of the passage below, iii. 2. 1.] Testimonies of Tatian and Athenagoras. 53 CHAP. II. with Trypho he thus writess; "But this His offspring', that BOOK I. was in very deed put forth from the Father, was in being §7-11. with the Father before any created things, and Him the JUSTIN M. Father addresses;" that is, in the words which he had pre1 γέννημα. viously quoted, "Let us make man," &c. [59] 9. Tatiant, the disciple of Justin, in his Oration against TATIAN. the Greeks, in setting forth the opinion held in common by the Christians of his time, concerning the Son of God, says"; "We know that He was the Beginning of the world." And Tapxhv. a little afterwards"; "For the heavenly Word, having come 3 μίμησιν. forth a Spirit from the Father, and a Word from out of the 21 Intellectual Power, in imitation of the Father that begat 3 xarà Thy Him, made man an image of His immortality." And again, now. after a few intervening words; "The Word, then, before the formation of man, becomes the creator of the angels." GORAS. 4 tione. 10. Athenagoras the Athenian, almost contemporary with ATHENAJustin', a very learned philosopher, and a distinguished ornament of the Christian profession, in his Apology for the LegaChristians, which he addressed to Marcus Aurelius Antoninus and his colleague in the empire, putting forth the confession of Christians concerning the most holy Trinity, after having spoken of God the Father, subjoins"; "By whom, the universe was made through His Word, and set in order, and is now held together." He also, a little after, calls the Son "the first offspring of the Father, as having come forth 5 yévvnua. [from Him] to be the idea and energy of all things." 5 6 [60] 11. Lastly, Irenæusa (who in his youth was an attentive IRENEUS. hearer of Polycarp, and is therefore justly said by Eusebius b diligens. to have reached' to the first succession after the Apostles) 7 conti • ἀλλὰ τοῦτο τὸ τῷ ὄντι ἀπὸ τοῦ Πατρὸς προβληθὲν γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ Πατρὶ, καὶ τούτῳ ὁ Πατὴρ προσομιλεῖ.—p. 285. [Ibid., § 62. p. 159.] Flourished about the year 172. Cave in Tat.-BOWYER. [He wrote about the year 165.—LARDNER.—B.] - τοῦτον ἴσμεν τοῦ κόσμου τὴν ἀρχήν. p. 145. ad calcem Just. Martyr. Par. 1615. [§ 5. p. 247.] * λόγος γὰρ ὁ ἐπουράνιος, Πνεῦμα γεγονὼς ἀπὸ τοῦ Πατρὸς, καὶ λόγος ἐκ τῆς λογικῆς δυνάμεως, κατὰ τὴν τοῦ γεννήσαντος αὐτὸν Πατρὸς μίμησιν εἰκόνα τῆς ἀθανασίας τὸν ἄνθρωπον ἐποί 6 gisse, kατειληφέναι. ON THE PRE-EXIST has these words concerning the Word, or the Son of God"; ENCE OF "Nor yet can any one of those things, which were constiTHE SON. tuted, and are [now] in subjection, be compared to the Word of God, through whom all things were made, who is our Lord Jesus Christ. For that, whether they be angels or archangels, or thrones or dominions, they were both constituted and created by Him, who is God over all, through His Word; John has thus declared. For after he had said, concerning the Word of God, that 'He was in the Father,' he added, 'all things were made by Him, and without Him was not any thing made."" Again"; "For these things did the Son, præstrue- who is the Word of God, prepare beforehand1 from the beginning; the Father standing in no need of angels in order to effect the creation, and to form man, for whom also the creation was made."/ bat. 2 tradidisse. That the other fathers of the first three centuries taught2 the self-same doctrine concerning our Saviour, all are well aware who are acquainted with their writings; let those who are not versed in them rely on my assurance, until with their own eyes they shall have seen the testimonies of those writers themselves, which declare far greater things than these respecting the Son of God, which I have to quote in the following books. Thus far, then, respecting the preexistence of the Son. c Sed nec quidquam ex his, quæ constituta sunt, et in subjectione sunt, comparabitur Verbo Dei, per quem facta sunt omnia, qui est Dominus noster Jesus Christus. Quoniam enim sive angeli, sive archangeli, sive throni, sive dominationes, ab eo, qui super omnes est Deus, et constituta sunt et facta per Verbum ejus, Joannes quidem sic significavit. Cum enim dixisset de Verbo Dei, quoniam erat in Patre, adjecit, Omnia per eum facta sunt, et sine eo factum est nihil.-Lib. iii. cap. 8. [p. 183.] a Idem iv. 17. [cap. 7. p. 236.] BOOK II. ON THE CONSUBSTANTIALITY OF THE SON. CHAPTER I. THE SUBJECT PROPOSED, THE WORD ὁμοούσιος, OF ONE SUBSTANCE," EX- 25 [69] 1 2 ἀντιλογία. PICION OF EMPLOYING NEW AND STRANGE LANGUAGE1 IN USING THIS WORD1 KaιVOOW- 66 1. On the question of the Consubstantiality of the Son of God we shall dwell longer, since it is the hinge on which the whole controversy between the Catholics and the Arians turns. On this subject, then, we propose, for very copious illustration and confirmation, the following Proposition. PROPOSITION. 3 concorsque sive con It was the settled and unanimous opinion3 of the Catholic 3 constans Doctors, who flourished in the first three centuries, that the sententia. Son of God was of one substance', or consubstantial with 4 ¿μoovσios God the Father; that is, that He was not of any created substantiaor mutable essence, but of altogether the same divine and lis. unchangeable nature with His Father; and, therefore, very God of very God. Before, however, we proceed to the proof of the proposition, it will be necessary to premise some observations on the true meaning and ancient use of the word oμoovσios, "of one substance," which was placed by the Nicene fathers [The Greek word ouoovoios has been translated by the English words consubstantial," ""of the same substance, or essence," (when Bp. Bull had 66 used ejusdem substantiæ,or essentiæ,) and [70] 1 CONSUB- THE SON. 56 The meaning of the word ὁμοούσιος, ON THE in their Creed. The followers of Arius in old time spoke in a way so strangely tragical about that term, that at length not a few, even amongst the Catholics, wearied out by their importunate clamours, in their love of peace began to disapprove of the word, as we learn from Hilary, in his book On the Synods, and from other writers. That impious and restless faction pretended, at one time, that the phrase oμooúotos favoured Sabellianism; at another, by reasoning altogether opposite, that it set up a division of the divine essence; and, lastly, what was mere trifling, that it introduced a substance prior both to the Father and the Son, of which afterwards the Father and the Son were equally partakers. I shall clearly shew, howAoyoua- ever, that this contest about words' was raised by them without any just grounds. χία. 2 26 2. By approved Greek writers, that is styled oμooúσiov, "consubstantial," which is of the same substance, essence, or nature with some other; a sense which the very etymology of the word carries on the face of it: Porphyry, On Abstinence from Animal Food, book i. n. 19, says; "Since the souls ejusdem of animals are óμoovσiot, of the same essence2 with ours." The anonymous author of the celebrated Opinions respecting the Soul, published with the Philocalia of Origen, quotes a passage of Aristotle, wherein he says; "All the stars are ejusdem oμoovoia, of the same essence or nature3." essentiæ. 3 essentiæ sive natu ræ. 5 essentiæ. 5 In the same sense Irenæus frequently uses this word in explaining the doctrines of the Valentinians; for instance, (in book i. chap. 1o,) he says that those heretics taught that, "whatsoever is * informari. spiritual could not by any means have been formed by Achaejusdem moth, since it was oμoovσiov, of the same essence with her." And presently afterwards he says; "In the first place [they [71] say that] she (Achamoth) out of living substance formed the parent and king of all things, both of those things which are of the same essence with him, (τῶν τὸ ὁμοουσίων αὐτῷ,) and of those which were engendered of passion and matter." Again in the same chapter after some interval; that d "Hylicus was in image very like unto God, but not of the same essence with b [But see the concluding words of the extract from St. Basil, p. 62.] с [The words of Irenæus are, åλλà τὸ πνευματικὸν μὴ δεδυνῆσθαι αὐτῇ (s. αὐτὴν) μορφῶσαι, ἐπειδὴ ὁμοούσιον ἦν |