ACC ~ John 1 v13

THE SON OF GOD ELEVATES OUR NATURE

CYRIL OF ALEXANDRIA: They who, he says, have been called by faith in Christ to sonship with God put off the littleness of their own nature, adorned with the grace of him who honors them as with a splendid robe—they mount up to a dignity above nature. For no longer are they called children of flesh, but rather offspring of God by adoption.

But note how extremely careful the blessed Evangelist is in his words. For since he was going to say that those who believe are begotten of God, he needs to exercise additional caution. He needs to do this in case anyone should suppose that they are in truth born of the essence of God the Father and arrive at an exact likeness with the Only Begotten. Or they might think that “from the womb before the Daystar I begat you” [1] is something less appropriately said of the Son too. If they went down this path, the Son too, at length, would be brought down to the nature of creatures, even though he is said to be begotten of God. This is why he needs this additional caution. For when he had said that power was given to them to become sons of God from him who is by nature Son—and thus here for the first time introduces what is by adoption and grace—he avoids danger by adding afterwards they were begotten of God. He does this so that he might show the greatness of the grace that was conferred on them, gathering as it were into a kinship of nature [2] that which was alien from God the Father and raising up its connection to the nobility of its Lord through his own heartwarming love for it. COMMENTARY ON THE GOSPEL OF JOHN 1.9. [3]

[1] Ps 110:3 (109:3 LXX).

[2] HE WORD IN THE BEGINNING | JOHN 1:1

[3] LF 43:105-6**. See also Cyril’s De Sancta Trinitate, dialog 7.

JESUS IS SON OF GOD BY NATURE

CYRIL OF JERUSALEM: The Father, being very God, begot the Son like himself, very God; not as teachers beget disciples, not as Paul says to some, “I became your father in Christ Jesus through the gospel.” [1] For in this case [Paul is speaking about] he who was not a son by nature becoming a son by discipleship. But in the former case [of Jesus], he was a son by nature, a true son—not as you, who are to be illuminated, are now becoming sons of God: for you also become sons but [do so] by adoption of grace, [not by nature]. CATECHETICAL LECTURES 11.9. [2]

[1] 1 Cor 4:15.

[2] NPNF 2 7:66*.

THE FIRST AND SECOND BIRTH

AUGUSTINE: And how do they become children of God? “Who are born not of blood, nor of the will of a man nor of the will of the flesh, but of God.” Pay close attention: these here have been born of God, having received power to become children of God. They have been born of God, not of blood, such as is the case with the first birth, the case with the birth in misery coming from miserable parents. But those who have been born of God, what was it that they were first born of? From a mixing of blood, from the blood of male and female, from a mingling of the flesh of male and female, that is what they were born of. But now, how is it they are born of God? The first birth was from male and female; the second birth is from God and the church. SERMON 121.4. [1]

[1] WSA 3 4:236.

GOD CONSIDERED YOU IMPORTANT ENOUGH TO COME AND HELP YOU

AUGUSTINE: These, then, “were born not of the will of the flesh nor of the will of man, but of God.” But that human beings might be born of God, God was first born of them. For Christ is God, and Christ was born of men. It was only a mother, indeed, that he sought on earth because he already had a father in heaven. He by whom we were to be created was born of God, and he by whom we were to be re-created was born of a woman. Do not be amazed then that you are made a son or daughter by grace, do not be amazed that you are born of God according to his Word. The Word himself first chose to be born of man so that you might be born of God unto salvation. You can say to yourself, “God had a reason for wanting to be born of man, because he considered me as someone important, someone that he might make immortal, someone like me who was born as a mortal.” When, therefore, he said, “born of God,” in case we should, as it were, be filled with amazement and trembling at such grace—at grace so great as to exceed belief that people are born of God—as if assuring you, he says, “And the Word was made flesh and dwelt among us.” Why, then, do you marvel that people are born of God? Consider God himself born of men. TRACTATES ON THE GOSPEL OF JOHN 2.15. [1]

[1] NPNF 1 7:18**