March 20

And the Word was made flesh, and dwelt among us.—John 1:14.

HAVING declared that they who received him were born of God, and had become sons of God, he adds the cause and reason of this unspeakable honor. It is that the Word became flesh, that the Master took on him the form of a servant. For he became Son of man who was God's own Son, in order that he might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus was it with the Lord. He in nothing diminished his own nature by his condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor, mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injures the more honorable, much less can it do so in the case of that simple and blessed Essence, which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed for ever. So that when you hear that the Word became flesh, be not disturbed or cast down. For that Essence did not change to flesh,—it is impiety to imagine this,—but continuing what it was, it took upon it the form of a servant.

Wherefore then does he use the expression, was made? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put was made; desiring to show thereby not a change of substance,—away with the thought,—but the assumption of very flesh. For as when Paul says, Christ hath redeemed us from the curse of the law, being made a curse for us, he does not mean that his Essence removing from its proper glory took upon it the being of a cursed thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as St. Paul does not say this, but that he, taking upon himself the curse pronounced against us, leaves us no more under the curse; so also here St. John says that He was made flesh, not by changing his Essence to flesh, but by taking flesh to himself, his Essence remained untouched.

If they say that being God, he is omnipotent, so that he could lower himself to the substance of flesh, we will reply to them, that he is omnipotent as long as he continues to be God. But if he admit of change, change for the worse, how could he be God? For change is far from that simple nature. Wherefore the prophet saith, They all shall wax old as doth a garment, and as a vesture shall thou roll them up, and they shall be changed; but thou art the same, and thy years shall not fail. For that Essence is superior to all change. There is nothing better than he, to which he might advance and reach. Better, do I say? No, nor equal to, nor the least approaching him. It remains, therefore, that if he change, he must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression, was made, only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? And dwelt among us. All but saying, "Imagine nothing improper from the word was made; I spoke not of any change in that unchangeable nature, but of its indwelling and inhabiting." But that which dwells can not be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion, or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how; for It WAS MADE, so as he knoweth.

What then was the tabernacle in which he dwelt? Hear the prophet say; I will raise up the tabernacle of David which is fallen. It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not he who fashioned it at first, stretched forth to it his hand, and stamped it anew with his image, by the regeneration of water and the Spirit. And observe, I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for he clothed himself with our flesh, not as again to leave it, but always to have it with him. Had not this been the case, he would not have deemed it worthy of the royal throne, nor would he while wearing it have been worshipped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvellous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvellous are his benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.

Let me, then, only deliver to you this charge, that you repay this our so great Benefactor by a return which again shall bring round to us all profit. The return is, that we look with all carefullness to the state of our souls. For this too is the work of his loving-kindness, that he who stands in no need of any thing of ours, says that he is repaid when we take care of our own souls. It is therefore an act of extremest folly, and one deserving ten thousand chastisements, if we, when such honor has been lavished upon us, will not even contribute what we can, and that too when profit comes round to us again by these means, and ten thousand blessings are laid before us on these conditions. For all these things let us return glory to our merciful God, not by words only, but much more by works, that we may obtain the good things hereafter, which may it be that we all attain to, through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.