ACC ~ John 17 v3b

PARTAKERS OF THE GODHEAD

ORIGEN: God, [1] accompanied by the article [in Greek], is very God. [2] Therefore also the Savior says in his prayer to the Father, “That they may know you the only true God.” But everything made divine [3] because of the very God by partaking of his divinity would be most properly called not God [4] but god. [5] COMMENTARY ON THE GOSPEL OF JOHN 2.17. [6]

[1] Gk ho theos.

[2] Gk auto theos.

[3] Gk theopoioumenou.

[4] Gk ho theos.

[5] Gk theos.

[6] FC 80:98-99**; SC 120:216-18.

WHY “ONLY” TRUE GOD?

CHRYSOSTOM: He says “the only true God” in order to distinguish [the true God] from those which are not gods, since he was about to send them to the Gentiles. But if they [1] will not allow this, but on account of this word “only” reject the Son as being true God, then they are denying that he is God at all. For he also says, “You do not seek the glory that is from the only God.” Well then, shall not the Son be God? But if the Son is God and the Son of the Father who is called the only God, it is clear that he also is true, and the Son of him who is called the only true God. Why, when Paul says, “or I only and Barnabas,” [2] surely he was not excluding Barnabas? Not at all. For the “only” is to distinguish him from others. And if he is not true God, how is he “Truth”? For truth far surpasses what is true. What shall we call the condition of not being a “true” one, tell me? Shall we not call it “the not being a person at all?” So if the Son is not true God, how is he God? And how does he make us gods and sons [children], if he is not true God? HOMILIES ON THE GOSPEL OF JOHN 80.2. [3]

“ONLY” CONTRASTS THE FATHER WITH FALSE GODS, NOT WITH THE SON

ATHANASIUS: The one who believes in the Son believes also in the Father, for he believes in what is proper to the Father’s essence. And thus the faith is one in one God. And the one who worships and honors the Son, in the Son worships and honors the Father. For the Godhead is one. And therefore the honor is one [4] and the worship is one that is paid to the Father in and through the Son. And the one who worships in this way worships one God. For there is one God and none other. … Therefore, these passages [5] are not written in order to deny the Son or with reference to him at all, but to overthrow falsehood. Notice how God did not speak these kinds of words to Adam at the beginning, although his Word was with him by whom all things came to be. For there was no need before idols came in. But when human beings made insurrection against the truth and named for themselves gods such as they did, then the need arose for such words in order to deny the gods that were not. [6] … If then the Father is called the only true God, this is said not to the denial of him who said, “I am the Truth” [7] but of those … who by nature are not true, as the Father and his Word are. And so the Lord himself added at once, “And Jesus Christ whom you have sent.” Now had he been a creature, he would not have added this and ranked himself with his creator. For what fellowship is there between the True and the not true? But as it is, by including himself with the Father, he has shown that he is of the Father’s nature. And he has given us to know that of the true Father he is true offspring. DISCOURSES AGAINST THE ARIANS 3.23.6-24.8-9. [8]

[1] The Arians.

[2] 1 Cor 9:6.

[3] NPNF 1 14:297**.

[4] Athanasius On the Incarnation 19; see also Ambrose On the Faith 3.12, 13; Gregory Nazianzus Oration 23.

[5] He had just cited Mk 12:29; Ex 3:14; Deut 32:39 (LXX); Is 44:6 as well as Jn 17:2.

[6] On this point, see also Gregory of Nazianzus Oration 30.13.

[7] Jn 14:6.

[8] NPNF 2 4:397-98**; PG 26:337-39.

IS “ONLY” A BARRIER TO SHARING OF ATTRIBUTES?

HILARY OF POITIERS: For when the [Arians] say that [the Father] alone is true, alone is righteous, alone is wise, alone is invisible, alone is good, alone is mighty, alone is immortal, they are raising up this word alone as a barrier to cut off the Son from his share in these attributes. He who is alone, they say, has no partner in his properties. But if we suppose that these attributes reside in the Father only, and not in the Son also, then we must believe that God the Son has neither truth nor wisdom. We must believe that he is a bodily being composed of visible and material elements, ill-disposed and feeble and void of immortality. For we exclude him from all these attributes of which we make the Father the solitary possessor. ON THE TRINITY 4.9. [1]

[1] NPNF 2 9:73*; CCL 62:110.

THE SON’S NATURE AND POWERS EVIDENCE HIS DIVINITY

HILARY OF POITIERS: But it must be clear to everyone that the truth or genuineness of something is evidenced in its nature and powers. For instance, true wheat is what grows to maturity with the beard bristling around it which is then purged from the chaff and ground into flour, baked into a loaf and taken for food. [Wheat] demonstrates the nature and uses that bread is known for. … What element of the Godhead, then, is lacking in the Son who possesses both the nature and power of God? For he had at his disposal the powers of the divine nature to bring into being the nonexistent and to create whenever he wanted. [1] ON THE TRINITY 5.3-4. [2]

[1] Col 1:16.

[2] NPNF 2 9:86*.

Jn