January 22

In the beginning was the Word, and the Word was with God, and the Word was God.—John 1:1.

SHEET thou the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in any thing that he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples.

But if any one say, "What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second?" we shall decline to speak of first and second, for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? Because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of him in those who knew him not.

Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that he is intellect, sometimes that he is soul; for these things are far removed from that divine and unmixed nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation.

And for this reason he calls him the Word. For since he is about to teach that this Word is the only-begotten Son of God, in order that no one may imagine that his generation is passable, by giving him the appellation of the Word, he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without his suffering change.

Seest thou then that as I said, he has not been silent as to the Father in his words concerning the Son? And if these instances are not sufficient fully to explain the whole matter, marvel not, for our argument is God, whom it is impossible to describe, or to imagine worthily; hence this man nowhere assigns the name of his essence, (for it is impossible to say what God is, as to essence,) but everywhere he declares him to us by his workings. For this Word one may see shortly after called Light, and the Light in turn named Life.

Although not for this reason only did he so name him; this was the first reason, and the second was because he was about to declare to us the things of the Father. For, all things, he saith, that I have heard from my Father, I have made known unto you. He calls him both Light and Life, for he hath freely given to us the light which proceeds from knowledge, and the life which follows it. In short, one name is not sufficient, nor two, nor three, nor more, to teach us what belongs to God. But we must be content to be able even by means of many to apprehend, though but obscurely, his attributes.

And he has not called him simply Word, but with the addition of the article, distinguishing him from the rest in this way also. Seest thou then that I said not without cause that this Evangelist speaks to us from heaven? Only see from the very beginning whither he has drawn up the soul, having given it wings, and has carried up with him the mind of his hearers. For having set it higher than all the things of sense, than earth, than sea, than heaven, he leads it by the hand above the very angels, above cherubim and seraphim, above thrones and principalities and powers; in a word, persuades it to journey beyond all created things.

What then? when he has brought us to such a height as this, is he in sooth able to stop us there? By no means; but just as one by transporting into the sea a person who was standing on the beach, and looking on cities, and beaches, and havens, removes him indeed from the former objects, yet does not stay his sight anywhere, but brings him to a view without bound; so this Evangelist, having brought us above all creation, and escorted us toward the eternal periods which lie beyond it, leaves the sight suspended, not allowing it to arrive at any limit upward, as indeed there is none.

For the intellect, having ascended to the beginning, inquires what beginning; and then finding the "was" always outstripping its imagination, has no point at which to stay its thought; but looking intently onward, and being unable to cease at any point, it becomes wearied out, and turns back to things below. For this was in the beginning is nothing else than expressive of ever being and being infinitely.

Seest thou true philosophy and divine doctrines? Not like those of the Greeks, who assign times, and say that some indeed of the gods are younger, some elder. There is nothing of this with us. For if God is, as certainly he is, then nothing was before him. If he is Creator of all things, he must be first; if Master and Lord of all, then all, both creatures and ages, are after him.

"High throned on heaven's eternal hill, In number, weight, and measure, still Thou sweetly ord'rest all that is; And yet thou deign'st to come to me, And guide my steps, that I, with thee Enthroned, may reign in endless bliss."