Comm. As we have seen, Hilary concerns himself with two Persons, not with three; and since he states the contrasted truths of plurality and unity without such explanation of the mystery as the speculative genius of Augustine was to supply, he leaves, in spite of all his efforts, a certain impression of excessive dualism. Hilary's language concerning it is, as a rule, simply Scriptural [375] . Tr. Trin. in Matthew 11:12; Tr. [398] It is always confession to God directly. [176] Concorporatio, Comm. ii. It was inevitable that Hilary's method, though he is a singularly consistent thinker, should sometimes lead him into self-contradiction and sometimes leave his meaning in obscurity. It was for our sake that He did not. [398] It is always confession to God directly. ), as though it referred to our whole complex manhood. ix. In words which have a wider application, and must be considered hereafter, Hilary speaks of Christ as emptying Himself and hiding Himself within Himself [243] .' The tables are turned upon the former by emphatic insistence upon the power manifested in the humiliation and suffering of Christ. [288] Trin. The purpose of raising man to the society of God was anterior to the beginnings of sin; and it is this broader conception that renders the Passion itself intelligible, while relegating it to a secondary place. But though we may feel that this great truth is not stated in its full impressiveness, we must allow that the thought which has taken the foremost place is no mere academic speculation. But he can derive a lesson not merely from what Scripture says but also from the discrepancies between the Septuagint as an independent and inspired authority for the revelation of the Old Testament. [301] Cf. 45. Personal Tours of the school or virtual … He has the copia verborum; he has the weight and force of character which naturally goes with a certain amplitude of style; he has the seriousness and depth of conviction which keeps him at a high level of dignity and gravity but is unrelieved by lighter touches. x. No further change will be possible within the Person of Christ, for his humanity, already in harmony with the Godhead, will now be transmuted. [303] Trin. in Matthew 4:14, Tr. The inevitable result is an apparent coldness and stiffness and excess of method which does Hilary an injustice both as a thinker and as a writer. [208] Trin. All the Theophanies of the Old Testament are such revelations by Him of Himself; and it was He that spoke by the mouth of Moses and the Prophets. He takes with absolute literalness the Psalmist's imprecations [418] . Before that date there had been nothing outside the Godhead; from that time forth the Son has stood in constant relation to the created world. I have unfortunately not had access to Wirthmüller's work, Die Lehre d. hl. Man in Him has, in a true sense, become God [332] ; and though Hilary as a rule avoids the phrase, familiar to him in the writings of his Alexandrian teachers and freely used by Athanasius and other of his contemporaries, that men become gods because God became Man, still the thought which it coveys is constantly present to his mind. This last was a creation, which brought Him within the sphere of created humanity; the creation of Wisdom for the beginning of God's ways had brought Him, though less closely, into the same relation [205] , and the Incarnation is the completion of what was begun in preparation for the creation of the world. 1. Judas is the betrayer of God [294] ;' the life of mortals is renewed through the death of immortal God [295] .' ii. 4. fin. in Matthew 6:1; corporatio, Tr. lxix.) The measure of the love of God in Christ is the infinity He overpassed in uniting the Creator with the creature. He states strongly the superiority of knowledge to faith; -- "There is a certain greater effectiveness in knowledge than in faith. Of such persons Hilary will not despair. Here again, in the heretical abuse of technical terms and of logical processes, we find a reason for the almost ostentatious simplicity of diction which we often find in Hilary's pages. Hilary's treatment of the Scriptural evidence is very complete, as was, indeed, necessary in a work which was intended as a handbook for practical use. He has the literary skill to express in ordinary words ideas which are very remote from ordinary thought, and this at no inordinate length. 3, ix. 9, cxviii., Gimel, 12, Vau, 6. While this union exists there is always the power of bringing conduct into conformity with His will. Thus He took all humanity into His one body; He is the Church [317] , for He contains her through the mystery of His body. Trin. Hence the body of Christ has a character peculiar to itself. [200] Trin. p. ii. Again, we must bear in mind that Hilary was essentially a Greek theologian, to whom the supremely interesting as well as the supremely important doctrine was that God became Man. cit. Clement had taught, though his successor Origen rejected, the impassability of Christ, Who had eaten and drunk only by a dispensation'; -- He ate not for the sake of His body, which was sustained by a holy power, but that that false notion might not creep into the minds of His companions which in later days some have, in fact, conceived, that He had been manifested only in appearance. Gamurrini, p. 5. p. lxxxv. Perhaps it should be decidere, as in Tr. [203] This is one of Hilary's many reminiscences of Origen. And his very merits all tended in the same direction. He is propitiated by the wish to be righteous, and in His judgment the merits of good men outweigh their sins [358] . 30 f., viii. Even the Mother of our Lord needs the purification of pain; this is the sword which should pierce through her soul [443] . [255] Homo assumptus is constantly used, and similarly homo noster for our manhood, e.g. 21 ff., on 1 Corinthians 15, 21 ff. Yet even in this there are large spaces of his argument where these considerations have a place, though only to give local colour, so to speak, and a sense of reality to the description of a purpose formed and a work done for man because he is man, not because he is fallen. iv. [159] E.g. 11. To these passages must be added another in Trin. 12. x. The Introduction to the Benedictine edition is useful, though its value is lessened by an evident desire to make Hilary conform to the accepted opinions of a later age. [305] Trin. [211] Trin. in Matthew 19:4, xxi. And the human body would have had no glory, for its glory is that Christ has taken it, worn it awhile in its imperfect state, laid it aside and finally resumed it in its perfection. [174] Beside the passages mentioned on p. His interpretation of the letter, though not of the spirit, of Scripture must be dismissed; interesting as it always is, and often suggestive, it was not his own and was a hindrance, though he did not see it, to the freedom of his thought. For there are two conclusions which the careful student will certainly reach; the one that every statement and argument will be in hearty and scrupulous consonance with the Creeds, the other that, within this limit, he must not be surprised at any ingenuity or audacity of logic or exegesis in explanation and illustration of recognised truths, and especially in the speculative connection of one truth with another. His last cry upon the cross was the expression of His sorrow that some would not profit by His sacrifice; that He was not, as He had desired, bearing the sins of all [377] . 62. In the Homilies on the Psalms he also writes somewhat loosely on occasion; e.g. 6. Again, our Lord's language in St. Mark xiii.32, must not be taken as signifying ignorance on the part of the Son of His Father's purpose. There is a similar argument in 63. Schwane, ii. God's requirements in that respect were easy of fulfilment; He had stated the truth and He expected it to be unhesitatingly accepted. But if He stoops to our estate, and is at the same time God exercising His full prerogatives, here again there must be a dispensation.' [339] Cf. Even if the passage be retained, Hilary has an explanation which agrees with his theory. Such knowledge makes the soul of man a dwelling rational, pure and eternal, wherein the Divine nature, whose properties these are, may eternally abide [336] . Sometimes he may seem to be on the verge of heresy; but in each case it will be found that, whether his system be right or no, the place in it which he has found for an argument used elsewhere in the interests of error is one where the argument is powerless for evil. 6. St. Hilary's Catholic Church. But in earlier life he had written rashly of the Holy Spirit (i.e. lii. lxvii. Hil. 35 ff. 22, based on St. Matthew 10:15. vii. The body, laid aside on earth, would have been resumed in glory; and human flesh, unfallen and therefore not corrupt, yet free and therefore corruptible, would have entered into perfectly harmonious union with His Divinity, and so have been rendered safe from all possibility of evil. [224] Trin. 19 (12). in. vi. Iod, 15, cxxxiv. [323] Tr. That He suffered, in the sense of having wounds and death inflicted upon Him, is a fact; that He was conscious of suffering is an inference, a supposition (putatur dolere quia patitur, Tr. in Matthew 3:2; Trin. All who are infected by sin, the heretic who has erred in ignorance among them [444] , must pass through cleansing fires after death. Have abundant leisure for spiritual exercises and for reflection ] if the word may be admitted for the Latin. Ff ; see Robertson 's notes in the Son were the cause,. In St. John, additional note to xiv additional note to xiv mystery! 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