ACC ~ John 14 v10b

THE FATHER WOULD NOT HAVE USED DIFFERENT WORDS

CYRIL OF ALEXANDRIA: If, he would say, my Father had spoken anything to you, he would not have used any other words than these that I am now speaking. For so great is the equality in essence between myself and him that my words are his words, and whatever I do may be believed to be his actions. For, because he “abides in me,” by reason of the exact equivalence in essence, he himself does the works. For since the Godhead is one in the Father, in the Son and in the Spirit, every word that comes from the Father comes always through the Son by the Spirit. Every work or miracle is through the Son by the Spirit, and yet it is considered as coming from the Father. For the Son is not apart from the essence of the Father, nor indeed is the Holy Spirit. But the Son, being in the Father and having the Father again in himself, claims that the Father is the doer of the works. For the nature of the Father is mighty in operation and shines out clearly in the Son.

And one might add to this another meaning that is involved, suggested clearly by the principles that underlie the incarnation. He says, “I speak not of myself,” meaning, not in separation from or in lack of agreement with God the Father. For since he appeared to those who saw him in human form, he refers his words to the divine nature, as speaking in the person of the Father. It is the same with his actions. He almost seems to say, Do not let this human form deprive me of that reverent estimation that is due and befitting to me, and do not suppose that my words are those of a mere human or of one like yourselves. Rather, believe them to be in very truth divine words that would be just as fitting for the Father as they are for me. And he is the one who works, “abiding in me.” For I am in him, and he is in me. Do not think therefore that a mighty and extraordinary privilege was granted to the people of former days because they saw God in a vision of fire and heard his voice speaking to them. For you have in reality seen the Father through me and in me, since I have appeared among you, being in my nature God, and “have come visibly,” according to the words of the psalmist. [1] And be well assured that in hearing my words, you heard the words of the Father. And you have been spectators of his works and of the might that is in him. For by me he speaks as by his own Word. And in me he carries out and achieves his wondrous works, as though by his own power. COMMENTARY ON THE GOSPEL OF JOHN 9. [2]

[1] Ps 50:3 (49:3 LXX).

[2] LF 48:262-63.

THE FATHER WORKS TOGETHER WITH THE SON

AUGUSTINE: The Father was not born of the Virgin, and yet this birth of the Son from the Virgin was the work of both Father and Son. The Father did not suffer on the cross, and yet the passion of the Son was the work of both Father and Son. The Father did not rise again from the dead, and yet the resurrection of the Son was the work of both Father and Son. You have the persons quite distinct, and their working inseparable. So let us never say that the Father worked anything without the Son, the Son anything without the Father. Or perhaps you are worried about the miracles Jesus did, in case perhaps he did some that the Father did not do? Then what about “But the Father abiding in me does his works”? SERMON 52.14. [1]

[1] WSA 3 3:56; RB 74:25.

THE DIVINE THREE ARE INSEPARABLE

AUGUSTINE: So then, with all these ways of speaking we still have to understand that the activities of the divine three are inseparable, so that when an activity is attributed to the Father he is not taken to engage in it without the Son and the Holy Spirit. And when it is an activity of the Son, it is not without the Son and the Holy Spirit. And when it is an activity of the Son, it is not without the Father and the Son. That being the case, those who have the right faith, or better still the right understanding as far as they can, know well enough that the reason it is said about the Father, “He does the works,” is that the works have their origin in the one from whom the co-working persons have their very existence. The Son, you see, is born of him, and the Holy Spirit proceeds primarily from him of whom the Son is born, being the Spirit common to them both. SERMON 71.26. [1]

[1] WSA 3 3:262; RB 75:93-94.

THE IMAGE SHARES ATTRIBUTES OF THE FATHER

ATHANASIUS: Let us proceed then to consider the attributes of the Father, and we shall come to know whether this Image is really his. The Father is eternal, immortal, powerful, light, King, Sovereign, God, Lord, Creator and Maker. These attributes must be in the Image to make it true that whoever “has seen” the Son “has seen the Father.” If the Son is not all this, but, as the Arians consider, he is originate and not eternal, this is not a true image of the Father, unless indeed they give up shame and go on to say that the title of image, given to the Son, is not a token of a similar essence, but his name only. DISCOURSES AGAINST THE ARIANS 1.21. [1]

[1] NPNF 2 4:318*.

PERFECT LIKENESS

THEODORE OF MOPSUESTIA: Among all the words said so far, especially here, he clearly shows that he talks about their likeness. Indeed, in the same way, by turning the speech to the Father and him, he reveals the perfect likeness of their nature, so that, as the Father lives in him, and he in the Father, a perfect likeness can be shown in each of them. Then he proves and confirms his words by saying, “The words that I say to you I do not speak on my own.” If you do not believe, he says, in these words, know that so perfect is the conformity of nature, ideas, and virtue that there is no difference in the words either. Whatever I say is in common, and do not only speak on my own. The Father who dwells in me does his works. It would have been opportune to add, “My Father speaks through the words: I do not speak.” But he had said above, “The words that I say,” and here, “The Father does his works,” in order to show that the nature is common, the words are common and the works are common as well. From this it is evident that through the words, “I do not speak on my own,” he does not signify an inferior state, but a perfect communion and an inseparable union. And this appears especially from the context. COMMENTARY ON JOHN 6.14.10. [1]

[1] CSCO 4 3:269.

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