Dialogues (Eranistes) · Part 2

Orth.--Since then we assert that some terms are common to the Holy Trinity, and some peculiar to each hypostasis, do we assert the term "immutable" to be common to the substance or peculiar to any hypostasis?

Eran.--The term "immutable" is common to the Trinity, for it is impossible for part of the substance to be mutable and part immutable.

Orth.--You have well said, for as the term mortal is common to mankind, so are "immutable" and "invariable" to the Holy Trinity. So the only-begotten Son is immutable, as are both the Father that begat Him and the Holy Ghost.

Eran.--Immutable.

Orth.--How then do you advance the statement in the gospel "the word became flesh," and predicate mutation of the immutable nature?

Eran.--We assert Him to have been made flesh not by mutation, but as He Himself knows.

Orth.--If He is not said to have become flesh by taking flesh, one of two things must be asserted, either that he underwent the mutation into flesh, or was only so seen in appearance, and in reality was God without flesh.

Eran.--This is the doctrine of the disciples of Valentinus, Marcion, and of the Manichees, but we have been taught without dispute that the divine Word was made flesh.

Orth.--But in what sense do you mean "was made flesh"? "Took flesh," or "was changed into flesh"?

Eran.--As we have heard the evangelist say, "the word was made flesh."

Orth.--In what sense do you understand "was made"?

Eran.--He who underwent mutation into flesh was made flesh, and, as I said just now, as He knows. But we know that with Him all things are possible, for He changed the water of the Nile into blood, and day into night, and made the sea dry land, and filled the dry wilderness with water, and we hear the prophet saying "Whatsoever the Lord pleased that did He in heaven, and in earth, in the seas and all deep places."

Orth.--The creature is transformed by the Creator as He will, for it is mutable and obeys the nod of Him that fashioned it. But His nature is immutable and invariable, wherefore of the creature the prophet saith "He that maketh and transformeth all things." But of the divine Word the great David says "Thou art the same and thy years shall not fail." And again the same God says of Himself "For I am the Lord and I change not."

Eran.--What is hidden ought not to "be enquired into."

Orth.--Nor yet what is plain to be altogether ignored.

Eran.--I am not aware of the manner of the incarnation. I have heard that the Word was made flesh.

Orth.--If He was made flesh by mutation He did not remain what He was before, and this is easily intelligible from several analogies. Sand, for instance, when it is subjected to heat, first becomes fluid, then is changed and congealed into glass, and at the time of the change alters its name, for it is no longer called sand but glass.

Eran.--So it is.

Orth.--And while we call the fruit of the vine grape, when once we have pressed it, we speak of it no longer as grape, but as wine.

Eran.--Certainly.

Orth.--And the wine itself, after it has undergone a change, it is our custom to name no longer wine, but vinegar.

Eran.--True.

Orth.--And similarly stone when burnt and in solution is no longer called stone, but lime. And innumerable other similar instances might be found where mutation involves a change of name.

Eran.--Agreed.

Orth.--If therefore you assert that the Divine Word underwent the change in the flesh, why do you call Him God and not flesh? for change of name fits in with the alteration of nature. For if where the things which undergo change have some relation to their former condition (for there is a certain approximation of vinegar to wine and of wine to the fruit of the vine, and of glass to sand) they receive another name after their alteration, how, where the difference between them is infinite and as wide as that which divides a gnat from the whole visible and invisible creation (for so wide, nay much wider, is the difference between the nature of flesh and of Godhead) is it possible for the same name to obtain after the change?

Eran.--I have said more than once that He was made flesh not by mutation, but continuing still to be what He was, He was made what He was not.

Orth.--But unless this word "was made" becomes quite clear it suggests mutation and alteration, for unless He was made flesh by taking flesh He was made flesh by undergoing mutation.

Eran.--But the word "take" is your own invention. The Evangelist says the Word was made flesh.

Orth.--You seem either to be ignorant of the sacred Scripture, or to do it wrong knowingly. Now if you are ignorant, I will teach you; if you are doing wrong, I will convict you. Answer then; do you acknowledge the teaching of the divine Paul to be of the Spirit?

Eran.--Certainly.

Orth.--And do you allow that the same Spirit wrought through both Evangelists and Apostles?

Eran.--Yes, for so have I learnt from the Apostolic Scripture "There are diversities of gifts but the same spirit," and again "All these things worketh that one and the selfsame spirit, dividing to every man severally as He will," and again "Having the same Spirit of the Faith."

Orth.--Your introduction of the apostolic testimony is in season. If we assert that the instruction alike of the evangelists and of the apostles is of the same spirit, listen how the apostle interprets the words of the Gospel, for in the Epistle to the Hebrews he says, "Verily he took not on him the nature of angels, but he took on him the seed of Abraham." Now tell me what you mean by the seed of Abraham. Was not that which was naturally proper to Abraham proper also to the seed of Abraham?

Eran.--No; not without exception, for Christ did no sin.

Orth.--Sin is not of nature, but of corrupt will. On this very account, therefore, I did not say indefinitely what Abraham had, but what he had according to nature, that is to say, body and reasonable soul. Now tell me plainly; will you acknowledge that the seed of Abraham was endowed with body and reasonable soul? If not, in this point you agree with the ravings of Apollinarius. But I will compel you to confess this by other means. Tell me now; had the Jews a body and a reasonable soul?

Eran.--Of course they had.

Orth.--So when we hear the prophet saying, "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend," are we to understand the Jews to be bodies only? Are we not to understand them to be men consisting of bodies and souls?

Eran.--True.

Orth.--And the seed of Abraham not without soul nor yet intelligence, but with everything which characterizes the seed of Abraham?

Eran.--He who so says puts forward two sons.