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This Part: 128 Pages
Page 126
CHAPTER VII. That the fact that something is said to have been given to the Son from the Father does not rob Him of God-befitting dignity; but He plainly appears to be Consubstantial, and of the Father, even if He is said to receive aught.
6, 7, 8 I manifested Thy Name unto the men whom Thou hast given Me out of the world: Thine they were, and Thou hast given them to Me; and they have kept Thy word. Now they know that all things whatsoever Thou hast given Me are from Thee,: for the words which Thou hast given Me I have given unto them; and they received them and knew of a truth that I came forth from Thee, and they believed that Thou didst send Me.
I have previously stated with reference to the passages I have just examined, not without care, if I may say so, that Christ made His prayer to the Father in the heavens both as Man and also as God. For He carefully moderates His language so as to avoid either extreme, neither keeping it altogether within the limits of humanity, nor yet allowing it to be wholly affected by His Divine glory; and none the less here also may we see the same characteristic observed. For, as being by Nature God, and the express Image of His unspeakable Nature, He says to His Father: I manifested Thy Name unto the men, using the word "Name'' instead of "glory;'' for this is the usual practice in speech amongst us. Moreover, the wise Solomon wrote: A good name is more to be desired than great riches; that is, "a good reputation and honour" is better than the splendour and eminence which wealth confers. And God Himself says, by the mouth of Isaiah, to those who have made themselves eunuchs for the kingdom of heaven's sake, Let not the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep My commandments, and choose the things that please Me, Even unto them will I give in Mine house and within My walls a place and a name better than of sons and daughters: I will give them an everlasting name. And no man ought to imagine, I think, if he be wise, that the honour with which God will requite them will be paid out in bare names and titles to those who, with noble and virtuous aspirations, have wrestled with worldly pleasure, and have mortified their members which are upon the earth, and regarded only those things which are not displeasing to the Divine law; rather He uses the word name instead of glory, for they who reign with Christ will be enviable and worthy all admiration.
The Saviour therefore plainly declares that He has manifested the Name of God the Father; that is, He has established His glory throughout the whole world. And how? Clearly by the manifestation of Himself, through His exceeding great works. For the Father is glorified in the Son, as in an Image and Type of His own form, for in the lineaments of that which is modelled, the beauty of the model is always clearly seen. The Only-begotten, then, has manifested Himself, being in His Essence Wisdom and Life, Architect and Creator of the universe, superior to death and corruption, holy, blameless, compassionate, sacred, pure. Hereby all men know that He That begat Him is even as He is; for He cannot be different in Nature from His Offspring. He showed Himself, therefore, as in an Image and Type of His own form, in the glory of the Son. Such was indeed the language concerning Him among the men of old time, but now has He manifested Himself to our very sight, and that which we see with our eyes is more convincing than any words.
Reference address : https://www.elpenor.org/cyril-alexandria/john-commentary-5.asp?pg=126
