Testimonia

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The Word, the creating power, can in no way be defined as of the same nature as the things created, if indeed He was in the beginning, and all things were made by Him, and were called by Him out of the non-existent into being. ‘That which is’ must be of an opposite nature to, and essentially different from, things created out of the non-existent. This shows, likewise, that there is no separation between the Father and the Son, and that the idea of separation cannot even be conceived by the mind; while the fact that the world was created out of the non-existent involves a later and fresh genesis of its essential nature, all things having been endowed with such an origin of existence by the Father through the Son. John, the most pious apostle, perceiving that the word ‘was’ applied to the Word of God was far beyond and above the intelligence of created beings, did not presume to speak of His generation or creation, nor yet dared to name the Maker and the creature in equivalent syllables. Not that the Son of God is unbegotten, for the Father alone is unbegotten; but that the ineffable personality of the only-begotten God is beyond the keenest conception of the evangelists and perhaps even of angels. Therefore, I do not think men ought to be considered pious who presume to investigate this subject, in disobedience to the injunction, ‘Seek not what is too difficult for thee, neither enquire into what is too high for thee.’ For if the knowledge of many other things incomparably inferior is beyond the capacity of the human mind, and cannot therefore be attained, as has been said by Paul, ‘Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him,’ and as God also said to Abraham, that the stars could not be numbered by him; and it is likewise said, ‘Who shall number the grains of sand by the sea-shore, or the drops of rain?’ how then can any one but a madman presume to enquire into the nature of the Word of God? It is said by the Spirit of prophecy, ‘Who shall declare His generation?’ And, therefore, our Saviour in His kindness to those men who were the pillars of the whole world, desiring to relieve them of the burden of striving after this knowledge, told them that it was beyond their natural comprehension, and that the Father alone could discern this most divine mystery; ‘No man,’ said He, ‘knoweth the Son but the Father, and no man knoweth the Father save the Son.’ It was, I think, concerning this same subject that the Father said, ‘My secret is for Me and for Mine.’"],"source_library_url":"/library/22b260a8b99146b85483/#ws-library-full-note:22b260a8b99146b85483:cite_note-21","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_III/Theodoret/Ecclesiastical_History/Book_I/Chapter_3#cite_note-21","translator":"Blomfield Jackson","verification":{"proof_file":"raw/review/source-library-note-batch-0058/proof-records.jsonl","proof_file_sha256":"d99bcd456b74c226cd5595a9908fd04c9b4bb20b3ada750b4109d294d60ae7ee","proof_record_id":"ws-library-full-note:22b260a8b99146b85483:cite_note-21"},"verified":true,"work":"Ecclesiastical History","work_id":"ws-npnf2-3-jackson-021af23397a9405a3966"}

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