Dialogues (Eranistes) · Part 32

Eran.--So it appears.

Orth.--How then do you say, God the Word tasted death? For if that which was created immortal is seen to be incapable of becoming mortal, how is it possible for him that is without creation and eternally immortal, Creator of mortal and immortal natures alike, to partake of death?

Eran.--We too know that His nature is immortal, but we say that He shared death in the flesh.

Orth.--But we have plainly shewn that it is in no wise possible for that which is by nature immortal to share death, for even the soul created together with, and conjoined with, the body and sharing in its sin, does not share death with it, on account of the immortality of its nature alone. But let us look at this same position from another point of view.

Eran.--There is every reason why we should leave no means untried to arrive at the truth.

Orth.--Let us then examine the matter thus. Do we assert that of virtue and vice some are teachers and some are followers?

Eran.--Yes.

Orth.--And do we say that the teacher of virtue deserves greater recompense?

Eran.--Certainly.

Orth.--And similarly the teacher of vice deserves twofold and threefold punishment?

Eran.--True.

Orth.--And what part shall we assign to the devil, that of teacher or disciple?

Eran.--Teacher of teachers, for he himself is father and teacher of all iniquity.

Orth.--And who of men became his first disciples?

Eran.--Adam and Eve.

Orth.--And who received the sentence of death?

Eran.--Adam and all his race.

Orth.--Then the disciples were punished for the bad lessons they had learnt, but the teacher, whom we have just declared to deserve two-fold and three-fold chastisement, got off the punishment?

Eran.--Apparently.

Orth.--And though this so came about we both acknowledge and declare that the Judge is just.

Eran.--Certainly.

Orth.--But, being just, why did He not exact an account from him of his evil teaching?

Eran.--He prepared for him the unquenchable flame of Gehenna, for, He says, "Depart from me ye cursed into everlasting fire prepared for the devil and his angels." And the reason why he did not here share death with his disciples is because he has an immortal nature.

Orth.--Then even the greatest transgressors cannot incur death if they have an immortal nature.

Eran.--Agreed.

Orth.--If then even the very inventor and teacher of iniquity did not incur death on account of the immortality of his nature, do you not shudder at the thought of saying that the fount of immortality and righteousness shared death?

Eran.--Had we said that he underwent the passion involuntarily, there would have been some just ground for the accusation which you bring against us. But if the passion which is preached by us was spontaneous and the death voluntary, it becomes you, instead of accusing us, to praise the immensity of His love to man. For He suffered because He willed to suffer, and shared death because He wished it.

Orth.--You seem to me to be quite ignorant of the divine nature, for the Lord God wishes nothing inconsistent with His nature, and is able to do all that He wishes, and what He wishes is appropriate and agreeable to His own nature.

Eran.--We have learnt that all things are possible with God.

Orth.--In expressing yourself thus indefinitely you include even what belongs to the Devil, for to say absolutely all things is to name together not only good, but its opposite.

Eran.--But did not the noble Job speak absolutely when he said "I know that thou canst do all things and with thee nothing is impossible"?

Orth.--If you read what the just man said before, you will see the meaning of the one passage from the other, for he says "Remember, I beseech thee, that thou hast made me as the clay and wilt thou bring me into dust again? Hast thou not poured me out as milk and curdled me like cheese? Thou hast clothed me with skin and flesh and hast fenced me with bones and sinews, thou hast granted me life and favour."

And then he adds:--

"Having this in myself I know that thou canst do all things and that with thee nothing is impossible." Is it not therefore all that belongs to these things that he alleges to belong to the incorruptible nature, to the God of the universe?

Eran.--Nothing is impossible to Almighty God.

Orth.--Then according to your definition sin is possible to Almighty God?

Eran.--By no means.

Orth.--Wherefore?

Eran.--Because He does not wish it.

Orth.--Wherefore does He not wish it?