{
  "$type": "site.standard.document",
  "bskyPostRef": {
    "cid": "bafyreifcrgmevvcrt26erlwwgkugsgkww77ajrlakf7ucsizwyrlr5w5su",
    "uri": "at://did:plc:gl3kczkbg2rbkbyxzofc7k32/app.bsky.feed.post/3minryk66wuz2"
  },
  "description": "I continue from where I previously left off: Novatian, Trinity, Modalism, Hypostatic Union.\n\nChapter 20.\n\nIt is Proved from the Scriptures that Christ Was Called an Angel. But Yet It is Shown from Other Parts of Holy Scripture that He is God Also.\n\nBut if some heretic, obstinately struggling against the truth, should persist in all these instances either in understanding that Christ was properly an angel, or should contend that He must be so understood, he must in this respect also be subdued by",
  "path": "/novatian-trinity-modalism-hypostatic-union-pt-2/",
  "publishedAt": "2026-04-04T08:11:15.000Z",
  "site": "https://answeringislam.blog",
  "tags": [
    "Novatian, Trinity, Modalism, Hypostatic Union",
    "heretic",
    "truth",
    "angel",
    "Christ",
    "angels",
    "God",
    "blasphemy",
    "Son of God",
    "synagogue",
    "persons",
    "wickedness",
    "Moses",
    "Pharaoh",
    "believed",
    "heresy",
    "Gospel",
    "Father",
    "will",
    "laws",
    "mysteries",
    "proved",
    "son of man",
    "first-born",
    "heretics",
    "man",
    "know",
    "Word of God",
    "passion",
    "human",
    "error",
    "knowing",
    "Son",
    "make",
    "Sodom and Gomorrha",
    "heathens",
    "witness",
    "true",
    "glorified",
    "glory",
    "knew",
    "believe",
    "eternal",
    "Jesus Christ",
    "apostles",
    "prophets",
    "divine Scripture",
    "New Testament",
    "obeyed",
    "proof",
    "obedient",
    "known",
    "faith",
    "prophet",
    "existed",
    "Scripture",
    "knows",
    "doubt",
    "disciple",
    "believes",
    "love",
    "Holy Spirit",
    "rejoice",
    "mind",
    "contemplation",
    "soul",
    "Scriptures",
    "Church",
    "Holy Ghost",
    "sins",
    "Gentiles",
    "Spirit",
    "Apostle Paul",
    "pray",
    "disciples",
    "orphans",
    "sacraments",
    "wonderful works",
    "baptized",
    "truly",
    "knowledge",
    "piety",
    "fear",
    "Spirit of the Lord",
    "gladness",
    "salvation",
    "holiness",
    "eternity",
    "immortality",
    "lusts",
    "drunkenness",
    "avarice",
    "sects",
    "wicked",
    "Spirit of God",
    "demons",
    "conscience",
    "anathema",
    "sacrilegious",
    "blaspheme",
    "martyrs",
    "virgins",
    "chastity",
    "sanctity",
    "virginity",
    "Catholic",
    "heretical",
    "calumny",
    "Holy Scriptures",
    "good",
    "Christ's",
    "holy",
    "Word",
    "made flesh",
    "Paul",
    "infinite",
    "immortal",
    "one God",
    "cause",
    "existence",
    "obedience",
    "Cyprian, Messianic Prophecies & Christ’s Hypostatic Union"
  ],
  "textContent": "I continue from where I previously left off:**** Novatian, Trinity, Modalism, Hypostatic Union**.**\n\nChapter 20.\n\n**It is Proved from the Scriptures that Christ Was Called an Angel. But Yet It is Shown from Other Parts of Holy Scripture that He is God Also.**\n\nBut if some heretic, obstinately struggling against the truth, should persist in all these instances either in understanding that Christ was properly an angel, or should contend that He must be so understood, he must in this respect also be subdued by the force of truth. For if, since all heavenly things, earthly things, and things under the earth, _are subjected to_ Christ_, even the_ angels_themselves, with all other creatures, as many as are subjected to_ Christ_, are called gods, rightly also Christ is_ God. And if any angel at all subjected to Christ can be called God, and this, if it be said, is also professed without blasphemy, _certainly much more can this be fitting for_ Christ_, Himself the_ Son of God_, for Him to be pronounced God_. For if an angel who is subjected to Christ is exalted as God, _much more, and more consistently, shall Christ, to whom all_ angels_are subjected, be said to be God._For it is not suitable to nature, that what is conceded to the lesser should be denied to the greater__. Thus, if an angel be inferior to Christ, and yet an angel is called god, _rather by consequence is Christ said to be_ God_, who is discovered to be both greater and better, not than one, but than all_ angels. And if God stands in the assembly of the gods, and in the midst God distinguishes between the gods, and Christ stood at various times in the synagogue, _then Christ stood in the_ synagogue_as_ God — judging, to wit, between the gods, to whom He says,  _How long do you accept the_ persons_of men?_ That is to say, consequently, charging the men of the synagogue with not practising just judgments. Further, if they who are reproved and blamed seem even for any reason to attain this name without blasphemy, that they should be called gods, _assuredly much more shall He be esteemed_ God_, who not only is said to have stood as God in the_ synagogue_of the gods, but moreover is revealed by the same authority of the reading as distinguishing and judging between gods_. But  _even_ if they who  _fall like one of the princes_ are still called gods, _much rather shall He be said to be_ God_, who not only does not fall like one of the princes, but even overcomes both the author and prince of_ wickedness_himself_. And what in the world is the reason, that although they say that this name was given even to Moses, since it is said,  _I have made you as a god to_ Pharaoh, it should be denied to Christ, who is declared to be ordained not to Pharaoh  _only_ , __but to every creature, as both Lord and God?__ And in the former case indeed this name is given with reserve, _in the latter lavishly_ ; in the former by measure, _in the latter above all kind of measure_ :  _For,_ it is said,  _the Father gives not to the Son by measure, for the Father loves the Son_. In the former for the time, in the latter without reference to time; _for He received the power of the divine name, both above all things and for all time_. But if he who has received the power of one man, in respect to this limited power given him, still without hesitation attains that name of God, _how much more shall He who has power over_ Moses_himself as well be_ believed_to have attained the authority of that name?_\n\nChapter 21.\n\n**That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures.**\n\nAnd indeed I could set forth the treatment of this subject by all heavenly Scriptures, and set in motion, so to speak, a perfect forest of  _texts_ concerning that manifestation of the divinity of Christ, except that I have not so much undertaken to speak against this special form of heresy, as to expound the rule of truth concerning the person of Christ. Although, however, I must hasten to other matters, I do not think that I must pass over this point, that in the Gospel the Lord declared, by way of signifying His majesty, saying,  _Destroy this temple, and in three days I will build it up again_. Or when, in another passage, and on another subject, He declares,  _I have power to lay down my life, and again to take it up; for this commandment I have received of my Father_.  _Now who is it who says that He can lay down His life, or can Himself recover His life again, because He has received it of His Father? Or who says that He can again resuscitate and rebuild the destroyed temple of His body, except because He is the Word who is from the_ Father_, who is with the_ Father_,_by whom all things were made, and without whom nothing was made__ ; the imitator of His Father's works and powers,  _the image of the invisible_ God_;_  _who came down from heaven;_ who testified what things he had seen and heard; who  _came not to do His own will, but rather to do the_ will_of the_ Father_,_ by whom He had been sent for this very purpose, _that being made the _Messenger of Great Counsel__ , He might unfold to us the laws of the heavenly mysteries; and who as the Word made flesh dwelt among us, _of us this Christ is_ proved_to be not man only, because He was the_ son of man_, but also_ God_, because He is the_ Son of God? And if by the apostle Christ is called  _the_ first-born_of every creature_ , how could He be the first-born of every creature, __unless because according to His divinity the Word proceeded from the Father before every creature__? And unless the heretics receive it thus, they will be constrained to show that Christ the man was the first-born of every creature; which they will not be able to do. _Either, therefore, He IS BEFORE EVERY CREATURE, that He may be the_ first-born_of every creature, and He is not man only, because man is after every creature_ ; or He is man only, and He is after every creature. _And how is He the_ first-born_of every creature, except because being that Word WHICH IS BEFORE EVERY CREATURE_ ; and therefore, the first-born of every creature, He becomes flesh and dwells in us, that is, assumes that man's nature which is after every creature, and so dwells with him and in him, in us, that neither is humanity taken away from Christ, nor His divinity denied? __For if He is only before every creature, humanity is taken away from Him; but if He is only man, the divinity which is before every creature is interfered with. Both of these, therefore, are leagued together in__ Christ__, and both are conjoined, and both are linked with one another__.\n\nAnd rightly, as there is in Him something which excels the creature, _the agreement of the divinity and the humanity seems to be pledged in Him_ : for which reason He who is declared as made the  _Mediator between_ God_and_ man_is revealed to have associated in Himself_ God_and_ man. And if the same apostle says of Christ, that  _having put off the flesh, He spoiled powers, they being openly triumphed over in Himself,_ he certainly did not without a meaning propound that the flesh was put off, _unless because he wished it to be understood that it was again put on also at the resurrection_. Who, therefore, is He that thus put off and put on the flesh? Let the heretics seek out. __For we__ know__that the__ Word of God__was invested with the substance of flesh, and that He again was divested of the same bodily material, which again He took up in the resurrection and resumed as a garment_. And yet _Christ_could neither have been divested of nor invested with manhood, had He been only man: for man is never either deprived of nor invested with himself_. For that must be something else, whatever it may be, which by any other is either taken away or put on. __Whence, reasonably, it was the__ Word of God__who put off the flesh, and again in the resurrection put it on, since He put it off because at His birth He had been invested with it. Therefore in Christ it is God who is invested__ , and moreover must be divested, because He who is invested must also likewise be He who is divested; whereas, as man, He is invested with and divested of, as it were, a certain tunic of the compacted body. And therefore by consequence He was, as we have said, the Word of God, who is revealed to be at one time invested, at another time divested  _of the flesh_. For this, moreover, He before predicted in blessings:  _He shall wash His garment in wine, and His clothing in the blood of the grape._ If the garment in Christ be the flesh, and the clothing itself be the body, let it be asked who is He whose body is clothing, and garment flesh? For to us it is evident that the flesh is the garment, and the body the clothing of the Word; and He washed His bodily substance, and purified the material of the flesh in blood, that is, in wine, by His passion, in the human character that He had undertaken. Whence, if indeed He is washed, He is man, because the garment which is washed is the flesh; but He who washes is the Word of God, who, in order that He might wash the garment, was made the taker-up of the garment. Rightly, from that substance which is taken that it might be washed, He is revealed as a man, even as from the authority of the Word who washed it He is manifested to be God…\n\nChapter 26.\n\n**Moreover, Against the Sabellians He Proves that the Father is One, the Son Another.**\n\n_But from this occasion of Christ being_ proved_from the sacred authority of the divine writings not man only, but God also_ , other heretics, breaking forth, contrive to impair the religious position in Christ; by this very fact wishing to show that Christ is God the Father, in that He is asserted to be not man only, but also is declared to be God. For thus say they, If it is asserted that God is one, and Christ is God, then say they, If the Father and Christ be one God, Christ will be called the Father. Wherein they are proved to be in error, not knowing Christ, but following the sound of a name; _for they are not willing that He should be the second person after the_ Father_, but the Father Himself_. And since these things are easily answered, few words shall be said. For who does not acknowledge that the person of the Son is second after the Father, _when he reads that it was said by the_ Father_, consequently to the_ Son_,_Let us__ make____ man__in our image and our likeness__ ; and that after this it was related,  _And God made man, in the image of God made He him_?  _Or when he holds in his hands:_The Lord rained upon__ Sodom and Gomorrha__fire and brimstone from the Lord from heaven__? Or when he reads (as having been said) to Christ:  _You are my Son, this day have I begotten You. Ask of me, and I will give You the_ heathens_for Your inheritance, and the ends of the earth for Your possession?_  _Or when also that beloved writer says:_The Lord said to my Lord, Sit on my right hand, until I shall make Your enemies the stool of Your feet__? Or when, unfolding the prophecies of Isaiah, he finds it written thus:  _Thus says the Lord to Christ my Lord_?\n\nOr when he reads:  _I came not down from heaven to do my own will, but the_ will_of Him that sent me_? Or when he finds it written:  _Because He who sent me is greater than I_? Or when he considers the passage:  _I go to my Father, and your Father; to my_ God_, and your God_? Or when he finds it placed side by side with others:  _Moreover, in your law it is written that the_ witness_of two is_ true_. I bear_ witness_of myself, and the Father who sent me bears_ witness_of me_? Or when the voice from heaven is:  _I have both_ glorified_Him, and I will glorify Him again_? Or when by Peter it is answered and said: _You are the Son of the living God_? Or when by the Lord Himself the sacrament of this revelation is approved, and He says: _Blessed are you, Simon Barjona, because flesh and blood has not revealed this to you, but my Father which is in heaven_? Or when by Christ Himself it is expressed: _Father, glorify me with that_ glory_with which I was with You before the world was made_? Or when it was said by the same:  _Father, I_ knew_that You hear me always; but on account of those who stand around I said it, that they may_ believe_that You have sent me_? Or when the definition of the rule is established by Christ Himself, and it is said:  _And this is life_ eternal_, that they should_ know_You, the only and_ true__ God_, and_ Jesus Christ_, whom You have sent. I have_ glorified_You upon the earth, I have finished the work which You gave me_? Or when, moreover, by the same it is asserted and said:  _All things are delivered to me by my Father_? Or when the session at the right hand of the Father is proved both by apostles and prophets? And I should have enough to do were I to endeavour to gather together all the passages whatever on this side; _since the_ divine Scripture_, not so much of the Old as also of the_ New Testament_, everywhere shows Him to be born of the_ Father_, by whom all things were made, and without whom nothing was made, who always has_ obeyed_and obeys the Father; that He always has power over all things, but as delivered, as granted, as by the Father Himself permitted to Him_. And what can be so evident proof that this is not the Father, but the Son; as that He is set forth as being obedient to God the Father, unless, if He be believed to be the Father, Christ may be said to be subjected to another God the Father?…\n\nChapter 28\n\n**He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians.**\n\nHereto also I will add that view wherein the heretic, while he rejoices as if at the loss of some power of seeing special truth and light, acknowledges the total blindness of his error. For again and again, and frequently, he objects that it was said,  _Have I been so long time with you, and do you not_ know_me, Philip? He who has seen me, has seen the Father also_. But let him learn what he does not understand. Philip is reproved, and rightly, and deservedly indeed, because he has said,  _Lord, show us the_ Father_, and it suffices us_. For when had he either heard from Christ, or learned that Christ was the Father? _Although, on the other hand, he had frequently heard, and had often learned, rather that He was the_ Son_, not that He was the Father_. For what the Lord said,  _If you have_ known_me, you have_ known_my Father also: and henceforth you have_ known_Him, and have seen Him_ , He said not as wishing to be understood Himself to be the Father, but  _implying_ that he who thoroughly, and fully, and with all faith and all religiousness, drew near to the Son of God, by all means shall attain, through the Son Himself, in whom he thus believes, to the Father, and shall see Him.  _For no one_ , says He,  _can come to the_ Father_, but by me_. And therefore he shall not only come to God the Father, and shall know the Father Himself; but, moreover, he ought thus to hold, and so to presume in mind and heart, that he has henceforth not only known, but seen the Father. _For often the_ divine Scripture_announces things that are not yet done as being done, because thus they shall be; and things which by all means have to happen, it does not predict as if they were future, but narrates as if they were done_. And thus, although Christ had not been born as yet in the times of Isaiah the prophet, he said,  _For unto us a child is born_ ; and although Mary had not yet been approached, he said,  _‘And I approached unto the prophetess; and she conceived, and bare a son._ ’\n\nAnd when Christ had not yet made known the mind of the Father,  _it is_ said,  _And His name shall be called the Angel of Great Counsel_. And when He had not yet suffered, he declared,  _He is as a sheep led to the slaughter_. And although the cross had never yet existed, He said,  _All day long have I stretched out my hands to an unbelieving people_. And although not yet had He been scornfully given to drink, the Scripture says,  _In my thirst they gave me vinegar to drink_. And although He had not yet been stripped, He said,  _Upon my vesture they did cast lots, and they numbered my bones _: they pierced my hands and my feet_ _. For the__ divine Scripture_, foreseeing, speaks of things which it_ knows_shall be as being already done, and speaks of things as perfected which it regards as future, but which shall come to pass without any_ doubt. And thus the Lord in the present passage said,  _Henceforth you have_ known_and have seen Him_. Now He said that the Father should be seen by whomsoever had followed the Son_, not as if the Son Himself should be the Father seen_ , but that whosoever was willing to follow Him, and be His disciple, should obtain the reward of being able to see the Father. For He also is the image of God the Father; so that it is added, moreover, to these things, that  _as the Father works, so also the Son works._  _And the Son is an imitator of all the Father's works, so that every one may regard it just as if he saw the_ Father_, when he sees Him who always imitates the invisible Father in all His works_. But if Christ is the Father Himself, in what manner does He immediately add, and say, _Whosoever_ believes_in me, the works that I do he shall do also; and greater works than these shall he do; because I go to my Father_? And He further subjoins,  _If you_ love_me, keep my commandments; and I will ask the_ Father_, and He will give you another Comforter_. After which also He adds this:  _If any one loves me, he shall keep my word: and my Father will_ love_him; and we will come unto him, and will make our abode with him_. Moreover, also, He added this too:  _But the Advocate, that_ Holy Spirit_whom the Father will send, He will teach you, and bring all things to your remembrance, whatsoever I have said to you_. He utters, further, that passage when He shows Himself to be the Son, and reasonably subjoins, and says,  _If you loved me, you would_ rejoice_because I go unto the Father: for the Father is greater than I_. But what  _shall we say_ when He also continues in these words:  _I am the_ true_vine, and my Father is the husbandman. Every branch in me that bears not fruit He takes away; and every branch that bears fruit He purges, that it may bring forth more fruit_? Still He persists, and adds:  _As the Father has loved me, so also have I loved you: remain in my_ love_. If you have kept my commandments, you shall remain in my_ love_; even as I have kept the Father's commandments, and remain in His_ love.\n\nFurther, He says in addition:  _But I have called you friends; for all things which I have heard of my Father I have made_ known_unto you_. Moreover, He adds to all this:  _But all these things will they do unto you for my name's sake, because they_ know_not Him that sent me_. These things then, after the former, evidently attesting Him to be not the Father but the Son, the Lord would never have added, if He had had it in mind, either that He was the Father, or wished Himself to be understood as the Father, except that He might declare this, that every man ought henceforth to consider, _in seeing the image of_ God_the Father through the_ Son_, that it was as if he saw the Father_ ; since every one believing on the Son may be exercised in the contemplation of the likeness, so that, being accustomed to seeing the divinity in likeness, he may go forward, and grow even to the perfect contemplation of God the Father Almighty. And since he who has imbibed this truth into his mind and soul, and has believed of all things that thus it shall be, he shall even now see, as it were, in some measure the Father whom he will see  _hereafter_ ; and he may so regard it, as if he actually held, what he knows for certain that he shall one day hold. But if Christ Himself had been the Father, why did He promise as future, a reward which He had already granted and given? For that He says,  _Blessed are they of a pure heart, for they shall see_ God, it is understood to promise the contemplation and vision of the Father; therefore He had not given this; for why should He promise if He had already given? For He had given if He was the Father: _for He was seen, and He was touched, But since, when Christ Himself is seen and touched, He still promises, and says that he who is of a pure heart shall see_ God_, He proves by this very saying that He who was then present was not the_ Father_, seeing that He was seen, and yet promised that whoever should be of a pure heart should see the Father_. It was therefore not the Father, but the Son, who promised this, because He who was the Son promised that which had yet to be seen; _and His promise would have been superfluous unless He had been the Son. For why did He promise to the pure in heart that they should see the_ Father_, if already they who were then present saw Christ as the Father_? But because He was the Son, not the Father, rightly also He was then seen as the Son, because He was the image of God; and the Father, because He is invisible, is promised and pointed out as to be seen by the pure in heart. Let it then be enough to have suggested even these points against that heretic; a few words about many things. For a field which is indeed both wide and expansive would be laid open if we should desire to discuss that heretic more fully; seeing that bereaved, in these two particulars, as it were of his eyes plucked out, he is altogether overcome in the blindness of his doctrine.\n\nChapter 29\n\n**He Next Teaches Us that the Authority of the Faith Enjoins, After the Father and the Son, to Believe Also on the Holy Spirit, Whose Operations He Enumerates from Scripture.**\n\nMoreover, the order of reason, and the authority of the faith in the disposition of the words and in the Scriptures of the Lord, admonish us after these things to believe also on the Holy Spirit, once promised to the Church, and in the appointed occasions of times given. For He was promised by Joel the prophet, but given by Christ.  _In the last days_ , says the prophet,  _I will pour out of my Spirit upon my servants and my handmaids_. And the Lord said,  _Receive the_ Holy Ghost_: whose_ sins_you remit, they shall be remitted; and whose you retain, they shall be retained_. But this Holy Spirit the Lord Christ calls at one time  _the Paraclete,_ at another pronounces to be the  _Spirit of_ truth_._ And He is not new in the Gospel, nor yet even newly given; _for it was He Himself who accused the people in the_ prophets_, and in the_ apostles_gave them the appeal to the_ Gentiles. For the former deserved to be accused, because they had contemned the law; and they of the Gentiles who believe deserve to be aided by the defense of the Spirit, because they earnestly desire to attain to the Gospel law. Assuredly in the Spirit there are different kinds of offices, because in the times there is a different order of occasions; and yet, on this account, He who discharges these offices is not different, nor is He another in so acting, but He is one and the same, distributing His offices according to the times, and the occasions and impulses of things. Moreover, the Apostle Paul says,  _Having the same Spirit; as it is written, I_ believed_, and therefore have I spoken; we also_ believe_, and therefore speak_. He is therefore one and the same Spirit who was in the prophets and apostles, except that in the former He was occasional, in the latter always. _But in the former not as being always in them, in the latter as abiding always in them; and in the former distributed with reserve, in the latter all poured out; in the former given sparingly, in the latter liberally bestowed; not yet manifested before the Lord's resurrection, but conferred after the resurrection_. For, said He,  _I will_ pray_the_ Father_, and He will give you another Advocate, that He may be with you for ever, even the Spirit of_ truth_. And, When He, the Advocate, shall come, whom I shall send unto you from my Father, the Spirit of_ truth_who proceeds from my Father. And, If I go not away, that Advocate shall not come to you; but if I go away, I will send Him to you. And, When the Spirit of_ truth_shall come, He will direct you into all the_ truth. And because the Lord was about to depart to the heavens, He gave the Paraclete out of necessity to the disciples; so as not to leave them in any degree orphans, which was little desirable, and forsake them without an advocate and some kind of protector. For this is He who strengthened their hearts and minds, who marked out the Gospel sacraments, who was in them the enlightener of divine things; and they being strengthened, feared, for the sake of the Lord's name, neither dungeons nor chains, nay, even trod under foot the very powers of the world and its tortures, since they were henceforth armed and strengthened by the same Spirit, having in themselves the gifts which this same Spirit distributes, and appropriates to the Church, the spouse of Christ, as her ornaments. This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, often discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever other gifts there are of  _charismata_ ; and thus make the Lord's Church everywhere, and in all, perfected and completed.\n\nThis is He who, after the manner of a dove, when our Lord was baptized, came and abode upon Him, dwelling in Christ full and entire, and not maimed in any measure or portion; but with His whole overflow copiously distributed and sent forth, so that from Him others might receive some enjoyment of His graces: the source of the entire Holy Spirit remaining in Christ, so that from Him might be drawn streams of gifts and works, while the Holy Spirit dwelt affluently in Christ. For truly Isaiah, prophesying this, said:  _And the Spirit of wisdom and understanding shall rest upon Him, the Spirit of counsel and might, the Spirit of_ knowledge_and_ piety_; and the Spirit of the_ fear_of the Lord shall fill Him_. This self-same thing also he said in the person of the Lord Himself, in another place, _The_ Spirit of the Lord_is upon me; because He has anointed me, He has sent me to preach the_ Gospel_to the poor_.’ Similarly David:  _Wherefore_ God_, even Your_ God_, has anointed You with the oil of_ gladness_above your fellows_. Of Him the Apostle Paul says:  _For he who has not the Spirit of Christ is none of His. And where the_ Spirit of the Lord_is, there is liberty_. He it is who effects with water the second birth as a certain seed of divine generation, and a consecration of a heavenly nativity, the pledge of a promised inheritance, and as it were a kind of handwriting of eternal salvation; who can make us God's temple, and fit us for His house; who solicits the divine hearing for us with groanings that cannot be uttered; filling the offices of advocacy, and manifesting the duties of our defense — an inhabitant given for our bodies and an effector of their holiness. Who, working in us for eternity, can also produce our bodies at the resurrection of immortality, accustoming them to be associated in Himself with heavenly power, and to be allied with the divine eternity of the Holy Spirit. For our bodies are both trained in Him and by Him to advance to immortality, by learning to govern themselves with moderation according to His decrees. For this is He who  _desires against the flesh,_ because  _the flesh resists against the Spirit._ This is He who restrains insatiable desires, controls immoderate lusts, quenches unlawful fires, conquers reckless impulses, repels drunkenness, checks avarice, drives away luxurious revellings, links love, binds together affections, keeps down sects, orders the rule of truth, overcomes heretics, turns out the wicked, guards the Gospel, Of this says the same apostle:  _We have not received the spirit of the world, but the Spirit which is of_ God. Concerning Him he exultingly says:  _And I think also that I have the_ Spirit of God. Of Him he says:  _The Spirit of the_ prophets_is subject to the_ prophets. Of Him also he tells:  _Now the Spirit speaks plainly, that in the last times some shall depart from the_ faith_, giving heed to seducing spirits, doctrines of_ demons_, who speak lies in hypocrisy, having their_ conscience_cauterized_. Established in this Spirit,  _none ever calls Jesus_ anathema_;_ no one has ever denied Christ to be the Son of God, or has rejected God the Creator; no one utters any words of his own contrary to the Scriptures; no one ordains other and sacrilegious decrees; no one draws up different laws. Whosoever shall blaspheme against Him,  _has not forgiveness, not only in this world, but also not in the world to come._ This is He who in the apostles gives testimony to Christ; in the martyrs shows forth the constant faithfulness of their religion; in virgins restrains the admirable continency of their sealed chastity; in others, guards the laws of the Lord's doctrine incorrupt and uncontaminated; destroys heretics, corrects the perverse, condemns infidels, makes known pretenders; moreover, rebukes the wicked, keeps the Church uncorrupt and inviolate, in the sanctity of a perpetual virginity and truth.\n\nChapter 30\n\n**In Fine, Notwithstanding the Said Heretics Have Gathered the Origin of Their Error from Consideration of What is Written: Although We Call Christ God, and the Father God, Still Scripture Does Not Set Forth Two Gods, Any More Than Two Lords or Two Teachers.**\n\nAnd now, indeed, concerning the Father, and the Son, and the Holy Spirit, let it be sufficient to have briefly said thus much, and to have laid down these points concisely, without carrying them out in a lengthened argument. For they could be presented more diffusely and continued in a more expanded disputation, since the whole of the Old and New Testaments might be adduced in testimony that thus the true faith stands. But because heretics, ever struggling against the truth, are accustomed to prolong the controversy of pure tradition and Catholic faith, being offended against Christ; because He is, moreover, asserted to be God by the Scriptures also, and this is believed to be so by us; we must rightly — that every heretical calumny may be removed from our faith— contend, concerning the fact that Christ is God also, in such a way as that it may not militate against the truth of Scripture; nor yet against our faith, how there is declared to be one God by the Scriptures, and how it is held and believed by us. For as well they who say that Jesus Christ Himself is God the Father, as moreover they who would have Him to be only man, have gathered thence the sources and reasons of their error and perversity; because when they perceived that it was written that God is one, they thought that they could not otherwise hold such an opinion than by supposing that it must be believed either that Christ was man only, or really God the Father. And they were accustomed in such a way to connect their sophistries as to endeavour to justify their own error. And thus they who say that Jesus Christ is the Father argue as follows:— If God is one, and Christ is God, Christ is the Father, since God is one. If Christ be not the Father, because Christ is God the Son, there appear to be two Gods introduced, contrary to the Scriptures. And they who contend that Christ is man only, conclude on the other hand thus:— If the Father is one, and the Son another, but the Father is God and Christ is God, then there is not one God, but two Gods are at once introduced, the Father and the Son; and if God is one, by consequence Christ must be a man, so that rightly the Father may be one God. Thus indeed the Lord is, as it were, crucified between two thieves, even as He was formerly placed; and thus from either side He receives the sacrilegious reproaches of such heretics as these. But neither the Holy Scriptures nor we suggest to them the reasons of their perdition and blindness, if they either will not, or cannot, see what is evidently written in the midst of the divine documents. For we both know, and read, and believe, and maintain that God is one, who made the heaven as well as the earth, since we neither know any other, nor shall we at any time know such, seeing that there is none.  _I,_ says He,  _am_ God_, and there is none beside me, righteous and a Saviour._ And in another place:  _I am the first and the last, and beside me there is no God who is as I._ And, Who has meted out heaven with a Span, and the earth with a handful? Who has suspended the mountains in a balance, and the woods on scales? And Hezekiah:  _That all may_ know_that You are God alone._ Moreover, the Lord Himself:  _Why do you ask me concerning that which is_ good_? God alone is_ good_._\n\n _Moreover, the_ Apostle Paul_says:_Who only has__ immortality__, and dwells in the light that no man can approach unto, whom no man has seen, nor can see_._ And in another place:  _But a mediator is not a mediator of one, but_ God_is one_. But even as we hold, and read, and believe this, thus we ought to pass over no portion of the heavenly Scriptures, since indeed also _we ought by no means to reject those marks of_ Christ's_divinity which are laid down in the_ Scriptures, that we may not, by corrupting the authority of the Scriptures, be held to have corrupted the integrity of our holy faith. _And let us therefore_ believe_this, since it is most faithful that_ Jesus Christ_the_ Son of God_is our Lord and_ God_; because _in the beginning was the Word, and the Word was with__ God__, and God was the Word. The same was in the beginning with__ God_. And,_The__ Word__was__ made flesh__, and dwelt in us._ And,  _My Lord and my God_. And,  _Whose are the fathers, and of whom according to the flesh Christ came, who is over all, God blessed for evermore__. What, then, shall we say? Does Scripture set before us two Gods? How, then, does it say that God is one? Or is not Christ God also? _How, then, is it said to_ Christ_,_My Lord and my God__? Unless, therefore, we hold all this with fitting veneration and lawful argument, we shall reasonably be thought to have furnished a scandal to the heretics, not assuredly by the fault of the heavenly Scriptures, which never deceive; but by the presumption of human error, whereby they have chosen to be heretics. And in the first place, we must turn the attack against them who undertake to make against us the charge of saying that there are two Gods. It is written, and they cannot deny it, that  _there is one Lord._ What, then, do they think of Christ? — that He is Lord, or that He is not Lord at all? But they do not doubt absolutely that He is Lord; therefore, if their reasoning be true, here are already two Lords. How, then, is it true according to the Scriptures, there is one Lord? And Christ is called the  _one Master._  _Nevertheless we read that the_ Apostle Paul_also is a master. Then, according to this, our Master is not one, for from these things we conclude that there are two masters. How, then, according to the_ Scriptures_, is _one our Master, even Christ?_ In the _Scriptures_there is one _called good, even__ God__;_ but in the same Scriptures Christ is also asserted to be good_. There is not, then, if they rightly conclude, one good, but even two good. How, then, according to the scriptural faith, is there said to be only one good? But if they do not think that it can by any means interfere with the truth that there is one Lord, that Christ also is Lord, nor with the truth that one is our. Master, that Paul also is our master, or with the truth that one is good, that Christ also is called good; _on the same reasoning, let them understand that, from the fact that God is one, no obstruction arises to the_ truth_that Christ also is declared to be God_.\n\nChapter 31\n\n**But that God, the Son of God, Born of God the Father from Everlasting, Who Was Always in the Father, is the Second Person to the Father, Who Does Nothing Without His Father's Decree; And that He is Lord, and the Angel of God's Great Counsel, to Whom the Father's Godhead is Given by Community of Substance.**\n\nThus God the Father, the Founder and Creator of all things, who only knows no beginning, invisible, infinite, immortal, eternal, is one God; to whose greatness, or majesty, or power, I would not say nothing can be preferred, but nothing can be compared; of whom, _when He willed it, the_ Son_, the Word, was born_ , who is not received in the sound of the stricken air, or in the tone of voice forced from the lungs, but is acknowledged in the substance of the power put forth by God, _the_ mysteries_of whose sacred and divine nativity neither an apostle has learned, nor_ prophet_has discovered, nor_ angel_has_ known_, nor creature has apprehended. To the Son alone they are_ known_, who has_ known_the secrets of the Father. He then, since He was begotten of the_ Father_, is always in the Father_. And I thus say always, that I may show Him not to be unborn, but born. _But He WHO IS BEFORE ALL TIME must be said to have been always in the Father; for no time can be assigned to Him WHO IS BEFORE ALL TIME. And He is always in the_ Father_, unless the Father be not always Father, only that the Father also precedes Him — in a certain sense — since it is necessary — in some degree — that He should _be_ before He is Father_. Because it is essential _that He who_ knows_NO BEGINNING_ must go before Him who has a beginning; even as He is the less as knowing that He is in Him, having an origin because He is born, and of like nature with the Father in some measure by His nativity, although He has a beginning in that He is born, inasmuch as He is born of that Father who alone has no beginning. _He, then, when the Father willed it, proceeded from the_ Father_, and He who was in the Father came forth from the Father; and He who was in the Father because He was of the_ Father_, was subsequently with the_ Father_, because He came forth from the_ Father_— that is to say, that divine substance whose name is the Word, whereby all things were made, and without whom nothing was made. For all things are after Him, because they are by Him. And reasonably, HE IS BEFORE ALL THINGS, but after the_ Father_, since all things were made by Him, and He proceeded from Him of whose will all things were made. Assuredly God proceeding from_ God_, causing a person second to the Father as being the_ Son, but not taking from the Father that characteristic that He is one God. For if He had not been born — compared with Him who was unborn, an equality being manifested in both — _He would make two unborn beings, and thus would make two Gods. If He had not been begotten — compared with Him who was not begotten, and as being found equal — they not being begotten, would have reasonably given two Gods, and thus Christ would have been the_ cause_of two Gods_.\n\nHad He been formed without beginning as the Father, and He Himself the beginning of all things as is the Father, this would have made two beginnings, and consequently would have shown to us two Gods also. Or if He also were not the Son, but the Father begetting from Himself another Son, reasonably, as compared with the Father, and designated as great as He, He would have caused two Fathers, and thus also He would have proved the existence of two Gods. Had He been invisible, as compared with the Invisible, and declared equal, He would have shown forth two Invisibles, and thus also He would have proved them to be two Gods. If incomprehensible, if also whatever other attributes belong to the Father, reasonably we say, He would have given rise to the allegation of two Gods, as these people feign. But now, whatever He is, He is not of Himself, because He is not unborn; but He is of the Father, _because He is begotten, whether as being the Word, whether as being the Power, or as being the Wisdom, or as being the Light, or as being the Son; and whatever of these He is, in that He is not from any other source, as we have already said before, than from the_ Father_, owing His origin to His Father_ , He could not make a disagreement in the divinity by the number of two Gods, _since He gathered His beginning by being born of Him who is one God_. In which kind, being both as well only-begotten as first-begotten of Him who has no beginning, He is the only one, of all things both Source and Head. And therefore He declared that God is one, in that He proved Him to be from no source nor beginning, but rather the beginning and source of all things. Moreover, the Son does nothing of His own will, nor does anything of His own determination; nor does He come from Himself, but obeys all His Father's commands and precepts; so that, although birth proves Him to be a Son, yet obedience even to death declares Him the minister of the will of His Father, of whom He is.\n\nThus making Himself obedient to His Father in all things, _although He also is_ God, yet He shows the one God the Father by His obedience, from whom also He drew His beginning. And thus He could not make two Gods, because He did not make two beginnings, _seeing that from Him who has no beginning He received the source of His nativity BEFORE ALL TIME_. For since that is the beginning to other creatures which is unborn — which God the Father only is, being beyond a beginning of whom He is who was born — while He who is born of Him reasonably comes from Him who has no beginning, proving that to be the beginning from which He Himself is, _even although He is God who is born_ , yet He shows Him to be one God whom He who was born proved to be without a beginning. _He therefore is_ God_, but begotten for this special result, that He should be God_. He is also the Lord, but born for this very purpose of the Father, that He might be Lord. _He is also an Angel, but He was destined of the Father as an Angel to announce the Great Counsel of_ God. And His divinity is thus declared, that it may not appear by any dissonance or inequality of divinity to have caused two Gods. For all things being subjected to Him as the Son by the Father, while He Himself, with those things which are subjected to Him, is subjected to His Father, He is indeed proved to be Son of His Father; _but He is found to be both Lord and God of all else_. Whence, while all things put under Him are delivered to Him who is God, and all things are subjected to Him, the Son refers all that He has received to the Father, remits again to the Father the whole authority of His divinity. _The_ true_and_ eternal_Father is manifested as the one_ God_, from whom alone this power of divinity is sent forth_ , and also given and directed upon the Son, and is again returned by the communion of substance to the Father. God indeed is shown as the Son, to whom the divinity is beheld to be given and extended. And still, nevertheless, the Father is proved to be one God; while by degrees in reciprocal transfer that majesty and divinity are again returned and reflected as sent by the Son Himself to the Father, who had given them; so that reasonably God the Father is God of all, and the source also of His Son Himself whom He begot as Lord. _Moreover, the Son is God of all else, because_ God_the Father put before all Him whom He begot_. Thus the Mediator of God and men, Christ Jesus, having the power of every creature subjected to Him by His own Father, _inasmuch as He is_ God; with every creature subdued to Him, found at one with His Father God, has, by abiding in that condition that He moreover  _was heard,_ briefly proved God His Father to be one and only and true God.\n\n**Further Reading**\n\nCyprian, Messianic Prophecies & Christ’s Hypostatic Union",
  "title": "Novatian, Trinity, Modalism, Hypostatic Union Pt. 2",
  "updatedAt": "2026-04-04T08:11:17.318Z"
}