{"author":"Historical editor/translator (individual note author unspecified)","date_end":1892,"date_label":"1892 (historical English edition; transcription printing date uncertain)","date_start":1892,"edition_year":1892,"edition_year_basis":"Original NPNF Series II Volume III title and contemporary Jackson bibliography, 1892; physical transcription printing unknown; scan/transcription preface dates differ","id":"ws-library-full-note:54fcd4479ad1d7afe04f:cite_note-17","is_genuine_commentary_verified":false,"license_url":"https://en.wikisource.org/wiki/Wikisource:Reusing_Wikisource_content","public_import_allowed":true,"publication_location":"source-library","record_type":"editorial-footnote","references":[],"rights_approved":true,"section":"Chapter uncertain; original source section: Contents and Character of the Extant Works, editorial note cite_note-17","semantic_kind_reviewed":false,"source_context":["As a specimen of the mode of treatment of a crucial passage, of interest in view of the writer’s relations to the Nestorian and Eutychian controversies, the notes on I. Cor. xv. 27, 28 may be quoted. “This is a passage which Arians and Eunomians have been wont to be constantly adducing with the notion that they are thereby belittling the dignity of the only-begotten. They ought to have perceived that the divine apostle has written nothing in this passage about the Godhead of the only-begotten. He is exhorting us to believe in the resurrection of the flesh, and endeavours to prove the resurrection of the flesh by the resurrection of the Lord. It is obvious that like is conformed to like. On this account he calls Him ‘the first fruits of them that have fallen asleep,’ and styles Him ‘Man,’ and by comparison with Adam proves that by Him the general resurrection will come to pass, with the object of persuading objectors, by shewing the resurrection of one of like nature, to believe that all mankind will share His resurrection. It must therefore be recognised that the natures of the Lord are two: and that divine Scripture names Him sometimes from the human, and sometimes from the divine. If it speaks of God, it does not deny the manhood: if it mentions man it at the same time confesses the Godhead. It is impossible always to speak of Him in terms of sublimity, on account of the nature which He received from us, for if even when lowly terms are employed some men deny the assumption of the flesh, clearly still more would have been found infected with this unsoundness, had no lowly terms been used. What then is the meaning of ‘then is subjected’? This expression is applicable to sovereigns exercising sovereignty now, for if He then is subjected He is not yet subjected. So they are all in error who blaspheme and try to make subject Him who has not yet submitted to the limits of subjection. We must wait, and learn the mode of the subjection. But we have gone through long discussions on these points in our contests with them. It is enough now to indicate briefly the Apostle’s aim. He is writing to the Corinthians who have only just been set free from the fables of heathendom. Their fables are full of violence and iniquity. Not to name others, and pollute my lips, they worship parricide gods, and say that sons revolted against their fathers, drove them from their realm, and seized their sovereignty. So after saying great things of Christ, in that He shall destroy all rule and authority and power, and shall put an end to death, and hath subdued all things under his feet; lest starting from those fables of theirs they should expect Him to treat His father like the Dæmons whom they adore; after mentioning, as was necessary, the subjugation of all things the apostle adds ‘The Son Himself shall be subject to Him that did put all things under Him.’ For not only shall He not subject the Father to Himself, but shall Himself accept the subjection becoming to a son. So the divine apostle, suspecting the mischief arising from the pagan mythology, uses expressions of lowliness because such terms are helpful. But let objectors tell us the form of that subjection. If they are willing to consider the truth, He shewed obedience when He was made man, and wrought out our salvation. How then shall He then be subjected, and how shall He then deliver the kingdom to God the Father? If the case be viewed in this way, it will appear that God the Father does not hold the kingdom now. So full of absurdity are their arguments. But He makes what is ours His own, since we are called His body, and He is called our Head. ‘He took our iniquities and bore our diseases.’ So He says in the Psalm ‘my God, my God, look upon me, why hast Thou forsaken me. The words of my transgressions are far from my health.’ And yet He did no sin, neither was guile found in His mouth. But a mouth is made of our nature, in that He was made the first fruits of the nature. So He appropriates our frequent disobedience and the then subjection, and, when we are subjected after our delivery from corruption He is said to be subjected. What follows leads us on to this sense. For after the words ‘then shall the son be subject to Him that did put all things under Him,’ the Apostle adds ‘that God may be all in all.’ He is everywhere now in accordance with His essence, for His nature is uncircumscribed, as says the divine apostle, ‘in Him we live and move and have our being.’ But, as regards His good pleasure, He is not in all, for ‘the Lord taketh pleasure in them that fear Him, in those that hope in his mercy.’ But in these He is not wholly. For no one is pure of uncleanness, and In thy sight shall no man living be justified and ‘If thou Lord shouldst mark iniquities O Lord who shall stand?’ Therefore the Lord taketh pleasure wherein they do right and taketh not pleasure wherein they err. But in the life to come where corruption ceases and immortality is given passions have no place; and after these have been quite driven out no kind of sin is committed for the future. Thus hereafter God shall be all in all, when all have been released from sin and turned to Him and are incapable of any inclination to the worse. And what in this place the divine Apostle has said of God in another passage he has laid down of Christ. His words are these. ‘Where there is neither Jew nor Greek, circumcision nor uncircumcision, barbarian, Scythian…but Christ is all and in all.’ He would not have applied to the Son what is attributable to the Father had he not of divine grace learnt that He is of equal honour with Him.’"],"source_library_url":"/library/54fcd4479ad1d7afe04f/#ws-library-full-note:54fcd4479ad1d7afe04f:cite_note-17","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_III/Theodoret/Prolegomena/Contents_and_Character_of_the_Extant_Works#cite_note-17","translator":"Blomfield Jackson","verification":{"proof_file":"raw/review/source-library-note-batch-0062/proof-records.jsonl","proof_file_sha256":"87ac19c66dcf691b7d925a42029bc37a8a4357e5c005fab9223fd715854f7606","proof_record_id":"ws-library-full-note:54fcd4479ad1d7afe04f:cite_note-17"},"verified":true,"work":"Prolegomena","work_id":"ws-npnf2-3-jackson-d2a971243e02713ed703"}