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The word and the thought are borrowed through Tertullian [241] from the Greek economy'; but in Hilary's mind the notion of Divine reserve has grown till it has become, we might almost say, the dominant element of the conception. Trin. Iod, 5, cxxvii. He had no occasion to discuss the doctrine, and his teaching is that which was traditional in his day, without any such anticipations of future thought as we found in his treatment of sin. I think it will be allowed that only a natural feeling for the rhythm and cadence of English speech, as well as for its varied harmonies of diction, could have produced the result which is now laid before the reader. 13. in Psalm 131:6, The supreme achievement of Christ was to render man, instructed in the knowledge of God, worthy to be God's dwelling-place;' cf. Thus He is Himself not only the Author but (if the word may be used) the material of His own body [221] ; the language of St. John, that the Word became flesh, must be taken literally. [172] E.g. The means for maintaining the new life of effort is the Eucharist, which is equally necessary with Baptism [407] . iii. [270] Trin. [292] Tr. The unity of glory departed through His obedience in the Dispensation. iv. The eternal birth of the Son is the expression of the eternal nature of God. But finally the barrier was to be removed, the loss regained, by the exaltation of the manhood into harmonious association with the Godhead of Father and of Son [304] . But when we come to Hilary's explanation of this process, we can only acquit him of inconsistency in thought by admitting the ambiguity of his language. We have now completed the survey of Hilary's thoughts. [374] Tr. In contrast with the squalor of sinful humanity, glory surrounded Christ from the Annunciation onward throughout His course on earth [262] . ix. The exact process of his creation has been revealed. Though Hilary was not its inventor, and was forced by the large part played by Old Testament exegesis in the Arian controversy to employ it, whether he would or not [168] , yet it is certain that his hearty, though not indiscriminate [169] , acceptance of the method led to its general adoption in the West. And the dignity of man, impressed upon him by the great Alexandrians, seemed to demand for humanity the fullest liberty. 21 f. is an argument analogous to that of the De Synodis concerning the Godhead. But there is one wide and obvious difference between Hilary's mode of handling the matter and that with which we are familiar. 5, where he speaks of Him Who after being God (ex Deo) had died as man.' [267] Cf. Henceforward there was in Christ the nature of the creature as well as that of the Creator; and this second nature, though it had been assumed in its most perfect form, was sundered by an infinite distance from God the Father, though indissolubly united with the Divinity of his Son. [277] Tr. Its inconsistencies are as obvious as their cause, the unguarded homiletical expansion of isolated passages. 16. 17. 4, xi. in Psalm 138:3. Not only did it thus isolate Him, truly though partially, from the Father, but it introduced a strain, a division' [303] within His now incarnate Person. The sin which God foresees, as in the case of Esau, He does not foreordain [349] . There was little or nothing that remained to be done in the discovery or combination of passages. In their eyes the generation of the Son must be an act of God's will, if the freedom of Omnipotence, for which they were jealous, was to be respected; and Hilary shared their scruples. The liberty has been taken of putting Himself' for itself.' Trin. Henceforth he will be no longer the compiler of the best Latin handbook of the Arian controversy, or the somewhat unsystematic investigator of unexplored regions of theology. Hence a certain indifference towards the human aspects of His life, and a tendency rather to explain away what seems humiliation than to draw out its lessons [254] . the end of this section and xii. in Matthew 5:11. There are not two Christs [252] , nor is the one Christ a composite Being in such a sense that He is intermediate in kind between God and Man. [305] Trin. The purpose of the Old Testament Theophanies, it will be remembered, was the same. in Psalm 118. in Psalm 138:6) gives the ordinary text, without any hint that he knew of an important variant. But often expressed and always present in Hilary's thought, for the coherence of which it is necessary, is the correlative notion of the dispensation, whereby Christ seemed for our sake to be less than He truly was. But this inferiority is not to be so construed as to lessen our belief in His divine attributes. For there are two conclusions which the careful student will certainly reach; the one that every statement and argument will be in hearty and scrupulous consonance with the Creeds, the other that, within this limit, he must not be surprised at any ingenuity or audacity of logic or exegesis in explanation and illustration of recognised truths, and especially in the speculative connection of one truth with another. 40. In fact, by a strange conjecture tentatively made, he once suggests that our Baptism is that wherewith John baptized our Lord, and that the Baptism of the Holy Ghost awaits us hereafter, in cleansing fires beyond the grave or in the purification of martyrdom [405] . The fact that He is given to us is a further proof of His existence. And when He prayed that the cup might pass away from Him, this was no entreaty that He might be spared. But heresy concerning Christ, whatever the conduct and character of the heretic, excludes all possibility of salvation, for it necessarily cuts him off from the one Faith and the one Church which are the condition and the sphere of growth towards perfection; and the severance is just, because misbelief is a wilful sin. 45; at the Incarnation Christ is created in the body,' and this is connected with His creation for the beginning of the ways of God. Corporatiois used of man's dwelling in a body in Trin. We now come to the more original part of Hilary's teaching, which must be treated in greater detail. [161] Tr. But such expressions are rare; hominem ad sumpsit is the normal phrase. 6, decedere ex Deo in hominem. Such language was a natural protest against an Arian abuse; but it was a departure from earlier precedent and was not accepted by that Cappadocian school, more true to Alexandrian tradition than Athanasius himself, with which Hilary was in closest sympathy. 6, and often in the Homilies on the Psalms, as cxxxviii. Tr. St Hilary’s is an evangelical Anglican church located in the Inner East of Melbourne. I have unfortunately not had access to Wirthmüller's work, Die Lehre d. hl. lii. This is based upon the Pauline conception of the first and second Adam. Psalm 56:7, liii. in Psalm 120:4. This is a contradiction of his own explanation. in Psalm 61:2. Man has a natural proclivity to evil, an inherited weakness [355] which has, as a matter of experience, betrayed all men into actual sin, with the exception of Christ [356] . in Psalm 2:11, 25. ii. in Matthew 1. He was deceived, or rather deceived himself, not recognising what it was for which Christ hungered [379] . 6 &c. [345] Baltzer, Theologie des hl. The doctrine, as he here defines it, is that the Holy Spirit undoubtedly exists; the Father and the Son are the Authors of His being, and, since He is joined with Them in our confession, He cannot, without mutilation of the Faith, be separated from Them. We must devote an equal attention to each, and believe without hesitation that both are true. 42 for the Eastern suspicion that the West held a trionyma unio;--one Person under three names. in Matthew 2:5, Christ is born of a woman;...Made flesh through the Word.' cit. in Matthew 18:2; Tr. x. Similar to the usual proofs for the distinction of Persons within the Trinity, from the alternate use of plural and singular, are the arguments in Tr. It is, indeed, quite possible that they were never revised, or even intended, for publication by him. It was written after his secession from the Church, and Hilary, upon whom it had more influence than any other of Tertullian's writings, may have suspected that this teaching was the expression of his Montanism rather than a legitimate deduction from Scripture, and so have been misled by over caution. He placed Himself in circumstances where shame and wounds and death were inflicted upon Him; He had lived a life of humiliation, not only real, in that it involved a certain separation from God, but also apparent. 415. And these two natures do not stand isolated and apart, merely contained within the limits of one personality. Most of these were used in the Benedictine edition, but not so systematically or thoroughly as a modern standard requires. x. [194] Trin. If man had not sinned, he would still have needed the progressive revelation; sin has certainly modified Christ's course upon earth, but was not the determining cause of the Incarnation. The Spirit speaks unutterable things and is ineffable in His operation. How far, however, he was borrowing from the latter must remain doubtful, as must the question as to the originality of Athanasius. in Psalm 53:4. The Life and Writings of St. Hilary of Poitiers — St. Hilary of Poitiers This volume of the series of Nicene Fathers has been unfortunately delayed. I have unfortunately not had access to Wirthmüller's work, Die Lehre d. hl. About Catholic Churches: Catholic Churches - Norwalk - Pico Rivera - St Hilary Church is located at 5465 Citronell Ave in Pico Rivera, CA - Los Angeles County and is a business listed in the categories Catholic Churches, Churches, Catholic and Church & Religious Associations & Organizations. ib. But, in justice to Hilary, we must remember that in these speculations he is venturing away from the established standards of doctrine. 9, cxviii., Gimel, 12, Vau, 6. [209] According to Eusebius' computation, which Hilary would probably accept without dispute, there were 5,228 years from the creation to our Lord's commencement of his mission in the 15th year of Tiberius, a.d. The letter of the Gospels tells us of bodily needs and of suffering; Christ, though more than man, is proved to be Man by His obvious submission to the conditions of human life. [368] Trin. [184] Trin. in Psalm 53:12. phone: 01446 776888 email: bushinn@btinternet.com. Higher interests, spiritual and intellectual, must take the place of such dissipation. Had there been no Fall, the visible, palpable flesh would still have been laid aside, though not by death upon the Cross, when Christ's work in the world was done; and there would have been some event corresponding to the Ascension, if not to the Resurrection. cxxxi. In his teaching there is no doubt error as well as defect, but only in the mode of explanation, not in the doctrine explained. These instances of His power are used as a direct proof of Christ's incapacity of pain. 403 f. and note 74, p. 533) differs from that here taken. But though the writer may be satisfied that he has, on the whole, fairly represented Hilary's belief, it is impossible that a summary of doctrine can be an adequate reflection of a great teacher's mind. When the Psalmist laments that his soul cleaveth to the ground, his sorrow is that it is inseparably attached to a body of earth [352] ; when Job and Jeremiah cursed the day of their birth, their anger was directed against the necessity of living surrounded by the weaknesses and vices of the flesh, not against the creation of their souls after the image of God [353] . ii. For the controversy was universal, and both of these great writers had the practical purpose of collecting the best arguments out of the multitude which were suggested in ephemeral literature or verbal debate. 3; cf. Our knowledge assures us that the process took place, but it is a knowledge attained by inference from what He was before and after the state of transition, not by observation of His action in that state. [225] Trin. He took with Him the three Apostles, and then began to be sorrowful. It is a mysterious final state of permanent, willing submission to the Father's will, into which He enters by the supreme expression of an obedience which has never failed. 6, cxviii., Iod, 2. [340] Gwatkin, Studies of Arianism, p. 206 n. Hilary's belief in the deity of the Holy Spirit is hardly more doubtful than St. John's: yet he nowhere states it in so many words. Faith must be accurately informed as well as sincere. Like Cyprian, he would apparently have the wealthy believer dispose of his capital and spend his income in works of charity, without thought of economy [415] . [390] Tr. Iod, 6, 7, this thought is developed. Hence the relation of mankind with Christ is not through his human soul; it was the nature of universal flesh' which He took [314] that has made Him one with us in the Incarnation and in the Eucharist [315] . A barrier therefore was raised between them, to be overcome in due time by the elevation of manhood in and through the Son. He is propitiated by the wish to be righteous, and in His judgment the merits of good men outweigh their sins [358] . in Matthew 3:2; Trin. in Matthew 11:12; Tr. 31, 36, x. [353] Ib. lii. Dorner overlooks the birth in Baptism. [356] E.g. Cleanness of hand and heart is the first object at which we must aim [411] , and the Law of God must be our delight. i. It is impossible to speak decidedly about the text of Hilary until the Vienna edition is completed. The passage is treated at much greater length in Athanasius' Discourses against the Arians, ii. iv. God the Son) surrendering His humanity to be tempted, and of the cry upon the Cross testifying the departure of God the Word from Him' (Comm. lxviii. ib. 10; Tr. 3; confessio is paraphrased by professa cognitio. 1, cxxviii. Hence he emphasises the Passion, because in so doing he magnifies the Divine nature of Him Who sustained it [383] . Even if the passage be retained, Hilary has an explanation which agrees with his theory. Our nature is capable of knowing Him, as the eye is capable of sight; and the gift of the Spirit is to the soul what the gift of light is to the eye. in Matt. Indeed, his advice to them seems to imply that they have abundant leisure for spiritual exercises and for reflection. iv. St. John 17:3. xcv. This, of course, needs no proof, but something must be said of the use which he makes of the doctrine. 19, perfectum ipsa de suis non imminuta generavit. [298] Tr. xvi., above. For instance, Psalm cxlii. It is obvious that Hilary's theory offers a perfect defence against the two dangers of the day, Arianism and Apollinarianism. [215] Trin. [361] E.g. The soul of Christ, though truly human, was perfect; His body was that of a Person Divine as well as human. Here again, as in the case of sin, we have two groups of statements without attempt at reconciliation; but that which lays stress upon human initiative is far more numerous than the other, and must be regarded as expressing Hilary's underlying thought in his exhortations to Christian conduct, to his doctrine of which we may now turn. 45. While He was in the cradle He upheld the worlds [233] . [255] Homo assumptus is constantly used, and similarly homo noster for our manhood, e.g. 17. [187] Doctrine of the Person of Christ, I. ii. in Psalm 68:1, he dwells upon Christ's endurance of pain. He was truly subject to the limitations of our nature; that is a fact of revelation. That school had made the most of Christ's sufferings, holding them as proof of His inferiority to the Father. [237] Trin. To his wider thought sin is not the cause of that great sequence of Divine acts of grace, but a disturbing factor which has modified its course. 13 ff. When I consented in the first instance to edit the volume, it was with the distinct understanding that I could not myself undertake the translation, but that I would do my best to find translators and see the work through the press. in Matthew 10:24, originis nostræ peccata; Tr. [165] Comm. This last is not a reference to the Macedonian heresy, but to the logical result of Arianism. Apprehension of Divine truths is the unfailing test of a Christian mind; conduct changes and faith varies in intensity, but the facts of religion remain the same, and the believer can be judged by his attitude towards them. x. Sometimes he may seem to be on the verge of heresy; but in each case it will be found that, whether his system be right or no, the place in it which he has found for an argument used elsewhere in the interests of error is one where the argument is powerless for evil. ii., p. 403, n. 1, points out that this is exactly the teaching of Gregory of Nyssa. Search; Help Videos. in Psalm 67. he speaks of the passion, the cross, the death, the burial of God.'. 23; Tr. [387] Cf. 19. But Christ not only embraces all humanity in Himself, but the archetype after Whom, and the final cause for Whom, man was made. The present chapter only purposes to set out, in a very prosaic manner, the conclusions at which his speculative genius arrived, working as it did by the methods of strict logic in the spirit of eager loyalty to the Faith. In Virginem exactly corresponds to ex Virgine. 28. This is the lesson inculcated throughout his discourses on Psalm cxix. [273] Ib. Yet he shared the spirit and entered heartily into the interests and conflicts of his age, and therefore his thoughts in many ways were different from our own. [314] Ib. No harm was done, rather a benefit was conferred upon mankind, if a false teacher could be discredited in a summary and effective manner; such was certainly a thought which presented itself to the minds of combatants, both orthodox and heterodox. in Psalm 138:26. God appeared as man, in order to make men familiar with the future reality and so more ready to believe. 16, caro non aliunde originem sumpserat quam ex Verbo, and ib. 12, Nun 20. in Ps.cxlii. For though we are expressly told that the Spirit is not a creature, that He is from the Father through the Son, is of one substance with Them and bears the same relation to the One that He bears to the Other [343] , yet Hilary refuses with some emphasis and in a conspicuous place, at the very end of the treatise, to call Him God. He can speak as God and can also speak as Man; in the Homilies on the Psalms Hilary constantly distinguishes between His utterances in the one and the other nature. It is not the passages of the Gospel which tell of Christ's glory, but those which speak of weakness or suffering that need to be explained; and Hilary on occasion is not afraid to explain them away. Hil. He was not sorrowful till He had taken them; they, not He, were the cause. 38. in Psalm 2:11, 25. [146] Those which have been in constant use in the preparation of this chapter have been an excellent article by Th. The temporary humiliation of the Incarnation has for its result a higher glory than He possessed before [320] , acquired through the harmony of the two natures. [307] Bp. vi. In Trin. For instance, he is thoroughly classical in taking it for granted that the Psalmist's words, I will lift up mine eyes unto the hills,' cannot refer to the natural feature; that he can never mean the actual mountains bristling with woods, the naked rocks and pathless precipices and frozen snows [163] . It would be difficult to decide whether he has constructed his theory concerning the human activities of our Lord upon the basis of this preponderance of the Divine nature in His incarnate personality, or whether he has argued back from what he deems the true account of Christ's mode of life on earth, and invented the hypothesis in explanation of it. 24, He is born of the Virgin and of the Holy Ghost, Himself ministering to Himself in this operation....By His own, that is God's, overshadowing power He sowed for Himself the beginnings of His body and ordained that His flesh should commence to exist; and Trin. [162] Similar arguments are often used: cf. [202] Bardenhewer, Patrologie, p. [244] Cf. ix. iii. 39. 6 &c.[345] Baltzer, Theologie des hl. Sometimes, and especially in his later writings, when Hilary was growing more cautious and weaning himself from the influence of Origen, we are warned to be careful, not to read too much of definite dogmatic truth into every passage, to consider the context and occasion [159] . 6. Indeed, the true life of man only begins when this transformation takes place [438] . xi. All who are infected by sin, the heretic who has erred in ignorance among them [444] , must pass through cleansing fires after death. 22, A se dividuus. x. 19 (12). But such a case is altogether exceptional; ordinary men must confide in the thought that God is indulgent, for He knows our infirmity. It is represented as being primarily for Christ the moment of transition, for the Christian the act which enables him to profit by the Incarnation; but it is the Incarnation itself whereby, in Hilary's words, we are saved into the nature and the name of God. The two natures in the Incarnate Christ are also mentioned, though, as we shall see, Hilary here also avoids a precise nomenclature. 1. God's requirements in that respect were easy of fulfilment; He had stated the truth and He expected it to be unhesitatingly accepted. [188] Trin. 6. lii. 6, se evacuavit in sese. 37, &c., &c. [184] Trin. The Arian controversy was chiefly waged over the question of the eternal generation of the Son. This was an inheritance from the days of persecution, which were still within the memory of living men. It is not His likeness, but is after His likeness. ib. The soul, as we saw, is created by a special act of God at the beginning of the separate existence of each human being; and Christ, to be true man and not merely true flesh, created for Himself the human soul which was necessary for true humanity. But this knowledge is to embrace not only the truth concerning God, but also concerning the realities of human life. He is ignorant relatively to us, in the sense that He will not betray His Father's secret [201] . On this high level Christ always dwelt. Gore's Dissertations, p. 138 f. But Hilary, though he shares and even exaggerates the general tendency of his time, has also a strong sense of the danger of Apollinarianism. in Matthew 18:6. Such language, if it stood alone, would convict its author of Manicheanism, but Hilary elsewhere asserts that the desire of the soul goes half-way to meet the invitation of sin [354] , and this latter in his normal teaching. He may also have been influenced by such Biblical passages as Revelation 14:1, where the Spirit is unnamed. 28, x. We are accustomed to think that with rare exceptions, such as the Transfiguration, He lived a life limited by the ordinary conditions of humanity, to draw lessons for ourselves from His bearing in circumstances like our own, to estimate His condescension and suffering, in kind if not in degree, by our own consciousness. He could not detach it from Himself, if He would, for it is the property of God to be eternally what He is; and, as Hilary constantly reminds us, the continuous existence of creation is evidence that there had been no break in the Son's divine activity in maintaining the universe which He had made. cxlii. [148] As e.g. Westcott on Cyril of Alexandria in St. John's Gospel (Speaker's Commentary), p. But a stronger reason was that the doctrine was not directly involved in the Arian controversy. xi. The key to Hilary's position is the double nature of Christ. lxvii. Also, correspondence between the two Adams would be as effectually broken were the Holy Ghost the Agent in the conception, as it would be were Christ's body engendered and not created. 12, cxxxvi. 4, vi. 16 in., and often. 14. It is a heavenly body [256] , because of its origin and because of its Owner, the Son of Man Who came down from heaven, and though on earth was in heaven still [257] . Similarly in Comm. [189] Discourses against the Arians, iii. 23, 35, and cf. To these passages must be added another in Trin. 36, 37. God has become God-man. [174] Beside the passages mentioned on p. And when like assaults come round, as they are constantly doing, in what is in many respects the inferior arena of our own day, it is both morally bracing and intellectually helpful to go back to these protagonists of the elder time. in Psalm 63:2; Trin. lxvii. With one of His happy phrases Hilary describes it as an inferiority generatione, non genere [198] ; the Son is one in kind or nature with the Father, though inferior, as the Begotten, to the Unbegotten. Trin. His birth is without parallel, inasmuch as other births imply a previous non-existence, while that of the Son is from eternity. Thus in emphasizing the humiliation Hilary is extolling the majesty of Christ, and refuting the errors of Arianism. [285] Harnack, Dogmengesch. 12 in., cxix. 40, naturæ assumpti corporis nostri natura paternæ divinitatis invecta. in Psalm 91:6; Trin. [230] In Trin. 6, cxviii., Iod, 2. 8. Yet, whatever its defects as an explanation of the facts, the skill with which dangers on either hand are avoided, the manifest anxiety to be loyal to established doctrine, deserve recognition and respect. Trin. It was written after his secession from the Church, and Hilary, upon whom it had more influence than any other of Tertullian's writings, may have suspected that this teaching was the expression of his Montanism rather than a legitimate deduction from Scripture, and so have been misled by over caution. We must omit also much that Hilary borrowed without question from current opinion; it is his glory that he concentrated his attention upon some few questions of supreme importance, and his strength, not his weakness, that he was ready to adopt in other matters the best and wisest judgments to which he had access. [185] Deus Verbumoften; Verbum alone rarely, if ever. 45. 2, in vitium vitio coaretamur alieno. [324] Dorner, I. ii. The worldliness which he rebukes is that of the rich and influential; and his arguments are addressed to the reading class, as are his numerous appeals to his audience in the Homilies on the Psalms to study Scripture for themselves. Having grown up in Cowbridge, we want to raise our children here also. 27; Tr. li. The specimens of the Commentary on the Psalms were translated by the Rev. For instance such words as these, Ever since the sin and unbelief of our first parent, we of later generations have had sin for the father of our body and unbelief for the mother of our soul [367] ,' contradicting as they do Hilary's well-known theory of the origin of the soul, cannot be regarded as giving his deliberate belief concerning sin. 48, emptying Himself' might have been a single act; hiding Himself within Himself' was a sustained course of conduct. Tr. However abstract they may seem and remote from practical life, they are an insuperable barrier. in Matthew 4:12; habitatio, as is often the case in late Latin with abstracts, is collective. ii. viii. x. [241] It is very characteristic that it lies outside Cyprian's vocabulary and range of ideas. in Psalm 66:2; Comm. Such are the cases in which the Apostle says that our speech is to be seasoned with salt.' 21, the birth is in the generation and the generation in the birth.'. 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Thought and faith precedes knowledge also, which is caused by an act not only to the circumstances to! Of Hilary the teaching of Hilary has an explanation which agrees with st hilary hub theory the.

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