ACC ~ John 20 v17c

PAVING THE WAY TO HEAVEN

AMBROSE: For Christ’s purpose in the incarnation was to pave for us the road to heaven. Mark how he says, “I go up to my Father and your Father, to my God and your God.” ON THE CHRISTIAN FAITH 3.7.50. [1]

[1] NPNF 2 10:250*.

JESUS ANNOUNCES FIRSTFRUITS OF HUMAN NATURE

GREGORY OF NYSSA: He becomes the firstborn of the new creation of men and women in Christ by the twofold regeneration, reborn by holy baptism and by that birth that is the consequence of the resurrection from the dead. In both alike he becomes for us the Prince of life, [1] the firstfruits and the firstborn. This firstborn, then, also has brothers. This is who he is referring to when he says to Mary, “Go and tell my brothers, I go to my Father and your Father, and to my God and your God.” In these words he sums up the whole aim of his dispensation as man. For humanity rebelled against God and “served those that by nature were no gods.” [2] And even though they were the children of God, they became attached to an evil father falsely so called. Therefore, the mediator between God and man, [3] having assumed the firstfruits of all human nature, [4] sends to his brothers the announcement of himself not in his divine character but in that which he shares with us. He says, “I am departing in order to make that true Father, from whom you were separated, to be your Father; and to make that true God from whom you had rebelled to be your God. And I am doing this in my own person. For by those firstfruits that I have assumed, I am in myself presenting all humanity to its God and Father.”

Since, then, the firstfruits made the true God to be its God and the good Father to be its Father, the blessing is secured for human nature as a whole, and by means of the firstfruits the true God and Father becomes Father and God of all men and women. Now “if the firstfruits are holy, the lump also is holy.” [5] But where the firstfruits, Christ, is—and the firstfruits is none other than Christ—there also are those who are Christ’s, as the apostle says. [6] AGAINST EUNOMIUS 2.8. [7]

[1] See Acts 3:15.

[2] See Gal 4:8.

[3] See 1 Tim 2:5.

[4] The humanity of Christ being regarded as this “firstfruits”: unless this phrase is to be understood of the resurrection, rather than of the incarnation, in which case the firstfruits will be his body, and analabōn should be rendered by “having resumed.”

[5] Rom 11:16. The next reference following may be to Jn 12:26 or Jn 14: 3; or to Col 3:3.

[6] See 1 Cor 15:23.

[7] NPNF 2 5:113*.

CHRIST IS DISTINCT FROM THE FATHER

TERTULLIAN: Now, does this mean I ascend as the Father to the Father, and as God to God? Or does it mean I ascend as the Son to the Father and as the Word to God? This is also why this Gospel, at the very end, intimates that these things were ever written … “that you might believe that Jesus Christ is the Son of God.” [1] Wherever, therefore, you take any of the statements of this Gospel and apply them to demonstrate the identity of the Father and the Son, supposing that they serve your views at that point, you are contending against the definite purpose of the Gospel. For these things certainly are not written that you may believe that Jesus Christ is the Father but the Son. AGAINST PRAXEAS 25. [2]

[1] Jn 20:31.

[2] ANF 3:621. See also Novatian On the Trinity 26.

SONSHIP BY NATURE AND SONSHIP BY GRACE

CYRIL OF JERUSALEM: But in case anyone, from simplicity or perverse ingenuity, should suppose that Christ is but equal in honor to righteous people … it is well to make this distinction beforehand, that the name of the Father is one, but the power of his operation is many. And Christ himself, knowing this, has spoken unerringly, “I am ascending to my Father and your Father.” He does not say, “to our Father,” [1] but distinguishing and saying first what was proper to himself, “to My Father,” which was by nature. Then he adds, “and your Father,” which was by adoption. For however high the privilege we have received of saying in our prayers, “Our Father,” who art in heaven, yet this gift is one of loving-kindness. For we call him Father, not as having been by nature begotten of our Father who is in heaven but having been transferred from servitude to sonship by the grace of the Father, through the Son and Holy Spirit. We are permitted to speak this way because of the ineffable loving-kindness [of our Father]. CATECHETICAL LECTURES 7.7. [2]

[1] See also Augustine Tractates on the Gospel of John 121.3.

[2] NPNF 2 7:45-46*. See also John of Damascus Orthodox Faith 4.8 and Ambrose On the Christian Faith 1.14.90.

CHRIST’S FATHER BY NATURE, OUR FATHER BY ADOPTION

CYRIL OF JERUSALEM: The Father, having begotten the Son, remained the Father and is not changed. He begat Wisdom yet did not lose wisdom himself. He begat power yet did not become weak. He begat God but did not lose his own Godhead. Neither did he lose anything himself by diminution or change. He who was begotten does not lack anything either. Perfect is he who begat, perfect is that which was begotten: God was he who begat, God is he who was begotten; God of all himself, yet giving the Father the title as his own God. For he is not ashamed to say, “I ascend to my Father and your Father, and to my God and your God.” But in case you might think that he is a Father of the Son in the same way that he is Father of creation, Christ drew a distinction in what follows. For he did not say, “I ascend to our Father,” lest the creatures should be made fellows of the Only Begotten. Instead, he said, “My Father and your Father.” He is in one way mine, by nature. He is, in another way, yours, by adoption. And again, “to my God and your God,” in one way mine, as his true and only-begotten Son, [1] and in another way yours, as his workmanship. [2] The Son of God then is very God, ineffably begotten before all ages. CATECHETICAL LECTURES 11.18-19. [3]

[1] Compare Catechetical Lectures 7.7. The expression “my God” is understood by the Fathers generally as spoken by Christ in reference to his human nature, but Cyril applies this, as well as the other expression “my Father,” to the divine nature. So does Hilary On the Trinity 4.53; see also Epiphanius Panarion 69.55.

[2] Eph 2:10.

[3] NPNF 2 7:69*. See also Augustine Sermon 265F.2 (WSA 3 7:265); Hilary On the Trinity 1.33 (NPNF 2 9:49).

CHRIST, IN HUMILITY, RANKS HIMSELF WITH US

JOHN OF DAMASCUS: Of those passages which refer to the period after the resurrection, there are several which pertain to his human nature. … Other passages speak of Christ’s dual nature, such as, “I ascend unto my Father and your Father, and my God and your God.” “My God and your God,” is to be understood more in an abstract way, as though he were ranking himself with us. Those passages, in general, that are sublime must be assigned to the divine nature, which is superior to passion and body. And those passages that are humble must be ascribed to the human nature. And those passages that are common must be attributed to the compound being, that is, the one Christ, who is God and man. And it should be understood that both [the human and divine] belong to one and the same Jesus Christ, our Lord. For if we know what is proper to each, and perceive that both are performed by one and the same, we shall have the true faith and shall not go astray. ORTHODOX FAITH 4.18. [1]

[1] NPNF 2 9:92**.

TWO NATURES MUST BE DISTINGUISHED

GREGORY OF NAZIANZUS: To give you the explanation in one sentence: You are to apply the loftier expressions to the Godhead and to that nature in him that is superior to sufferings and bodily experiences. But all that is lowly should be applied to the composite condition [1] of him who for your sakes made himself of no reputation [2] and was incarnate. ON THE SON, THEOLOGICAL ORATION 3(29).18. [3]

[1] Gregory often speaks of human nature as our composite being. Here he means the sacred humanity exclusively; there is no suspicion of Nestorianism or Eutychianism.

[2] Phil 2:7.

[3] NPNF 2 7:307-8**.

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