The Possession of Father and Son
Having said to him, 'I am your God', he who is outside the right faith and the keeping of Christ's commandments is an atheist, having excluded himself from having God; and since he is an atheist by having led himself away from divine instruction in the said manner, he who remains in it has a father and a son. For in the one keeping his word, the Son said he would come together with the Father upon the remaining, having been built as a holy temple from the keeping of the divine commandments. And since having God is twofold, the one part being common to all creatures, signifying the same as having a Creator, and the other part remaining for only those healing him through moral excellence, as it is signified: 'God is to Abraham and Isaac and Jacob' (Exodus 6:3) and altogether to the Hebrews. Believe also those things which shall be said thus: 'he who has the Son', he says, 'also has the Father' and again, as to be persuaded of the divinity of the consubstantiality from this: since the Father is in the Son, he who has the Son has also the Father; but again and conversely: he who has the Father has also the Son existing in the Father.
If anyone wishes to object, saying: 'and he who has disciples has the Son, and he who has the Son has the Father' according to: 'he who receives you receives me, and he who receives me receives him who sent me' (Matthew 10:40), it is not the way to object; for these things are said concerning instruction. Since he who received the apostles agreed with their instruction, he received through them a Father and Son teaching; and differently: since also he who remains in the teaching has the Father and the Son, and the apostles remained in the teaching as also to preach it, he who received them being a temple of God through him who receives them, has the Son and Father in them.
Greek
εἰπὼν αὐτῷ· “ἐγὼ θεὸς σός”, ὁ ἔξω τῆς ὀρθῆς πίστεως καὶ τῆς τηρήσεως τῶν Χριστοῦ ἐντολῶν ἄθεός ἐστιν ἑαυτὸν ἀποσχοινίσας τοῦ ἔχειν θεόν, ἀθέου δὲ ὄντος τοῦ ἀπαγαγόντος ἑαυτὸν τῆς θείας παιδεύσεως τῷ εἰρημένῳ τρόπῳ· ὁ μένων ἐν αὐτῇ πατέρα καὶ υἱὸν ἔχει· ἐν τῷ γὰρ τηροῦντι τὸν λόγον αὐτοῦ εἶπεν ὁ υἱὸς ἐλεύσεσθαι ἅμα τῷ πατρὶ ἐπὶ τῷ μεῖναι παρ' αὐτῷ γενομένῳ ἁγίῳ ναῷ οἰκοδομηθέντι ἐκ τηρήσεως τῶν θείων ἐντολῶν· διττοῦ ὄντος τοῦ ἔχειν θεὸν τὸ μὲν ἕτερον κοινὸν πάντων τῶν κτισμάτων ταὐτὸν σημαῖνον τῷ ἔχειν κτίστην, τὸ δὲ ἕτερον λοιπὸν μόνων τῶν διὰ καλοκαγαθίας θεραπευόντων αὐτόν, καθὸ σημαινόμενον θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ συνόλως τῶν Ἑβραίων εἴρηται· ἐπίστησον καὶ τοῖς οὕτω λεχθησομένοις· “ὁ ἔχων τὸν υἱόν”, φησί, “καὶ τὸν 86 πατέρα ἔχει” καὶ ἔμπαλιν, ὡς πείθεσθαι ἐκ τούτου τῆς θεότητος τὸ ὁμοούσιον· ἐπεὶ γὰρ ὁ πατὴρ ἐν υἱῷ, ὁ ἔχων τὸν υἱὸν ἔχει καὶ τὸν πατέρα· ἀλλὰ καὶ πάλιν καὶ ἀντιστρέφει· ὁ ἔχων τὸν πατέρα ἔχει καὶ τὸν υἱὸν ὄντα ἐν τῷ πατρί· εἴ τις ἐνίστασθαι βουλόμενος λέγοι· καὶ ὁ τοὺς μαθητὰς ἔχων ἔχει τὸν υἱὸν καὶ ὁ τὸν υἱὸν τὸν πατέρα κατὰ τό· “ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με” οὐχ ὃν δεῖ τρόπον ἐνιστάμενος· περὶ γὰρ διδασκαλίας εἴρηται ταῦτα· ἐπείπερ ὁ δεξάμενος τοὺς ἀποστόλους συγκαταθέσει τῇ πρὸς τὴν διδασκαλίαν αὐτῶν ἐδέξατο δι' αὐτῶν υἱὸν καὶ πατέρα διδάσκοντας· καὶ ἑτέρως· ἐπεὶ καὶ ὁ μένων ἐν τῇ διδαχῇ ἔχει τὸν πατέρα καὶ τὸν υἱόν, ἔμενον δὲ οἱ ἀπόστολοι ἐν τῇ διδαχῇ ὡς καὶ κηρύττειν αὐτήν, ὁ δεξάμενος αὐτοὺς ὄντας ναὸν θεοῦ δι' αὐτοῦ τοῦ δέχεσθαι αὐτοὺς ἔχει τὸν ἐν αὐτοῖς υἱὸν καὶ πατέρα. (Cr 150, 14-151, 9) 87 Μηδεμιᾶς κοινωνίας οὔσης φωτὶ πρὸς σκότος ἢ συμφωνίας Χριστοῦ πρὸς
About this text
A clear explanation of the Catholic Epistles showing how Christians are called to endure and grow in faith
Original English Translation — new OET from PG Greek.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.