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Translated by Cardinal Newman.
St Athanasius the Great Resources Online and in Print
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This Part: 128 Pages
Page 115
41. But let the other heresies and the Manichees also know that the Father of the Christ is One, and is Lord and Maker of the creation through His proper Word. And let the Ario-maniacs know in particular, that the Word of God is One, being the only Son proper and genuine from His Essence, and having with His Father the oneness of Godhead indivisible, as we said many times, being taught it by the Saviour Himself. Since, were it not so, wherefore through Him does the Father create, and in Him reveal Himself to whom He will, and illuminate them? or why too in the baptismal consecration is the Son named together with the Father? For if they say that the Father is not all-sufficient, then their answer is irreligious [2474] , but if He be, for this it is right to say, what is the need of the Son for framing the worlds, or for the holy laver? For what fellowship is there between creature and Creator? or why is a thing made classed with the Maker in the consecration of all of us? or why, as you hold, is faith in one Creator and in one creature delivered to us? for if it was that we might be joined to the Godhead, what need of the creature? but if that we might be united to the Son a creature, superfluous, according to you, is this naming of the Son in Baptism, for God who made Him a Son is able to make us sons also. Besides, if the Son be a creature, the nature of rational creatures being one, no help will come to creatures from a creature [2475] , since all [2476] need grace from God. We said a few words just now on the fitness that all things should be made by Him; but since the course of the discussion has led us also to mention holy Baptism, it is necessary to state, as I think and believe, that the Son is named with the Father, not as if the Father were not all-sufficient, not without meaning, and by accident; but, since He is God's Word and own Wisdom, and being His Radiance, is ever with the Father, therefore it is impossible, if the Father bestows grace, that He should not give it in the Son, for the Son is in the Father as the radiance in the light. For, not as if in need, but as a Father in His own Wisdom hath God founded the earth, and made all things in the Word which is from Him, and in the Son confirms the Holy Laver. For where the Father is, there is the Son, and where the light, there the radiance; and as what the Father worketh, He worketh through the Son [2477] , and the Lord Himself says, 'What I see the Father do, that do I also;' so also when baptism is given, whom the Father baptizes, him the Son baptizes; and whom the Son baptizes, he is consecrated in the Holy Ghost [2478] . And again as when the sun shines, one might say that the radiance illuminates, for the light is one and indivisible, nor can be detached, so where the Father is or is named, there plainly is the Son also; and is the Father named in Baptism? then must the Son be named with Him [2479] .
[2474] He says that it is contrary to all our notions of religion that Almighty God cannot create, enlighten, address, and unite Himself to His creatures immediately. This seems to be implied in saying that the Son was created for creation, illumination, &c.; whereas in the Catholic view the Son is but that Divine Person who in the Economy of grace is creator, enlightener, &c. God is represented all-perfect but acting according to a certain divine order. This is explained just below. Here the remark is in point about the right and wrong sense of the words 'commanding,' 'obeying,' &c. supr. S:31, note 7.
[2475] S:16, note 7.
[2476] Supr. p. 162, note 3.
[2477] Vid. notes on Orat. iii. 1-15. e.g. and 11 and 15.
[2478] Orat. iii. 15. note.
[2479] Vid. supr. 33, note 1. and notes on iii. 3-6. 'When the Father is mentioned, His Word is with Him, and the Spirit who is in the Son. And if the Son be named, in the Son is the Father, and the Spirit is not external to the Word.' ad Serap. i. 14. and vid. Hil. Trin. vii. 31. Passages like these are distinct from such as the one quoted from Athan. supr. p. 76, note 3, where it is said that in 'Father' is implied 'Son,' i.e. argumentatively as a correlative. vid. Sent. D. 17. de Decr. 19, n. 6. The latter accordingly Eusebius does not scruple to admit in Sabell. i. ap. Sirm. t. i. p. 8, a. 'Pater statim, ut dictus fuit pater, requirit ista vox filium, &c.;' for here no perichoresis is implied, which is the doctrine of the text, and is not the doctrine of an Arian who considered the Son an instrument. Yet Petavius observes as to the very word perich. that one of its first senses in ecclesiastical writers was this which Arians would not disclaim; its use to express the Catholic doctrine here spoken of was later. vid. de Trin. iv. 16.
Reference address : https://www.elpenor.org/athanasius/discourses-against-arians.asp?pg=115
