On this high level Christ always dwelt. The death of Constantius in 361 ended the persecution of the orthodox Christians. 9, universitatis nostræ caro est factus; so also Trin. Gore's Dissertations, p. 138 f. But Hilary, though he shares and even exaggerates the general tendency of his time, has also a strong sense of the danger of Apollinarianism. [220] Trin. 48. cxxxv. Christ is Man because He is perfectly like man, just as in the Homoeusian argument He is God because He is perfectly like God. 18 ff., where see Robertson's notes. vi. 16, caro non aliunde originem sumpserat quam ex Verbo, and ib. It would seem that the mother does nothing more than protect the embryo, so giving it the opportunity of growth, and finally bring the child to birth [218] . x. cxviii., Prolog. It is as though a traveller, not content to acquaint himself with the highroads, should make his way over hedge and ditch from one of them to another; he will not always hit upon the best and straightest course. Their last state is vividly described in language which recalls that of Virgil; crushed to powder and dried to dust they will fly for ever before the wind of God's wrath [441] . Harnack, ii. So also the nature of fire in vii.29 is not an abstraction; and in ix.36 fin. That which connects them and gives them reality is the one Person, the object of thought and faith. First, he is made after the likeness of God. 13; and cf. [367] Ib. 2 f.[397] Ib. The thought is worked out from such passages as Isaiah xlv.14, St. John xiv.11, with great cogency and completeness, yet always with due stress laid on the incapacity of man to comprehend its immensity. Please join us for Mass when you are ready or continue to watch Mass online! He is propitiated by the wish to be righteous, and in His judgment the merits of good men outweigh their sins [358] . in Psalm 53:7, there is also the moral purpose. If you're looking for a way to enrich your faith, ... "We, the family of St. Hilary of Poitiers Church Parish, are committed to share our Catholic faith both by word and action. Tr. It can never cease to be good for us to confess our former sins, even though we have become righteous. vi. There (§ 4) he speaks of Christ being exhausted of His heavenly nature, this being used as a synonym for the form of God, and even of His being emptied of His substance. On the same page Dorner speaks of ever increasing return of the Logos into equality with Himself.' For as He hung, deliberately self-emptied of His glory, on the Cross, He manifested His normal powers by the earthquake shock. Thus He took all humanity into His one body; He is the Church [317] , for He contains her through the mystery of His body. There are not two Christs [252] , nor is the one Christ a composite Being in such a sense that He is intermediate in kind between God and Man. And there is that whole system of dispensations which he has built up in explanation of Christ's life on earth; a system against which our conscience and our common sense rebel, for it contradicts the plain words of Scripture and attributes to God a process of Divine reserve which is in fact deception [448] .' The freedom of Christian martyrs from pain is frequently noticed in early writers. Fr. We have seen that in Hilary's judgment the mother has but a secondary share in her offspring. [339] Cf. 31, 36, x. 4, 14, 51; Tr. lxix.) in Psalm 67. he speaks of the passion, the cross, the death, the burial of God.'. 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. [264] Ib. He had often appeared, and had often spoken, by His own mouth or by that of men whom He had inspired; and in all this contact with the world His one object had been to bestow upon mankind the knowledge of God. These instances of His power are used as a direct proof of Christ's incapacity of pain. The churches in Mount’s Bay Benefice and Penzance have come together to ‘reimagine’ Christmas: on Thursday 10 December, nine schools in the Penzance area (including our own Ludgvan, Marazion and St Hilary) joined in a live-streamed Christingle from St Mary’s Church. But in this passage there occur several instances of Hilary's characteristic vagueness. 38; cf. This high estimation of sound knowledge was due, no doubt, to the intellectual character of the Arian conflict, in which each party retorted upon the other the charge of ignorance and folly; and it must have been confirmed by the observation that some who were conspicuous for the misinterpretation of Scripture were notorious also for moral obliquity. It must suffice to say, with the Apostle, simply that He is the Spirit of God. To import the question of the Holy Spirit into the controversy might distract his reader's attention from the main issue, and afford the enemy an opening for that evasion which he constantly accuses them of attempting. [247] Trin. in Matthew 4:14 (twice), Instr. 40, 49. Iod, 5, cxxvii. The whole Christ, Man as well as God, will become wholly God. in Psalm 119:20, cxxxiv. The body of the good will be glorified, like that of Christ; its substance will be the same as in the present life, its glory such that it will be in all other respects a new body [437] . [226] Trin. In fact, the expression, Only-begotten God' may be called Hilary's watchword, with such peculiar abundance [192] ' does it occur in his writings, as in those of his Cappadocian friends. 37, &c., &c.[183] Trin. x. 21, the birth is in the generation and the generation in the birth. Comm. Trin. Names belong inseparably to the things which they signify; words are themselves a revelation. [371] Ib. 71. x. But this is only a preparatory completeness; hereafter they shall be complete in themselves, when the perfect harmony is attained and they are conformed to his glory [435] . [306] E.g. in Psalm 68:4 by the more precise metaphor of a vessel drained of its liquid contents. 5. In part, at any rate, it belonged to the lessons which Hilary had learned from Alexandria. Dorner, p. 407, takes the passage cited above about substance' too seriously, and wavers between the equally impossible interpretations of countenance' and personality.' 31. 3). Harnack, Dogmengesch. Dorner, I. [378] Ib. in Psalm 68:25. ii. Elementa is, I think, somewhat more frequent. ii. God has become God-man. 39. [346] Trin. These are never compared and weighed the one against the other. Here again we see the continuity of the Divine purpose, the fulfilment of the counsel which dates back to the beginning of time. He, 16. 6, decedere ex Deo in hominem. But once, in an unguarded moment, an element of His humanity seems to be deified. 12 in., cxix. ii. Our knowledge assures us that the process took place, but it is a knowledge attained by inference from what He was before and after the state of transition, not by observation of His action in that state. But such expressions are rare; hominem ad sumpsit is the normal phrase. St. Hilary is a private English co-ed school with traditional, core values and globalized outlook, was founded in 2015 by a group of educators with a passion for pedagogy. But heresy concerning Christ, whatever the conduct and character of the heretic, excludes all possibility of salvation, for it necessarily cuts him off from the one Faith and the one Church which are the condition and the sphere of growth towards perfection; and the severance is just, because misbelief is a wilful sin. in Matt. I think it will be allowed that only a natural feeling for the rhythm and cadence of English speech, as well as for its varied harmonies of diction, could have produced the result which is now laid before the reader. But Hilary, though as a rule he mentions the subject not for its own sake but in the course of argument, has as firm a faith in the efficacy of Christ's death and of His continued intercession in His humanity for mankind [388] as he has in His triumphant Resurrection. Tr. ii. [298] Tr. But he must have felt some doubts of its value if he compared the strange exegesis and forced logic by which it was supported with that frank acceptance of the obvious sense of Scripture in which he takes so reasonable a pride in His direct controversy with the Arians. Sometimes -- and this is the most serious reproach that can be brought against him -- it must seem that his theology is abstract, moving in a region apart from the facts of human life. 52. It was not his fault that he lived in the days before St. Augustine, and in the heat of an earlier controversy; and it is his conspicuous merit that in his zeal for the Divinity of Christ he traced the Incarnation back beyond the beginning of sin and found its motive in God's eternal purpose of uniting man to Himself. xxx., it only occurs in Instructio Psalmorum 13. 281. 4. 6). The passages to which he refers are Comm. [380] Tr. Trin. [315] This latter is the argument of Trin. But if this high dignity belongs to every statement of truth, there is the less need for technical terms of theology. Iod, 6, cxxix. x. There would have been a true body, but it would have been difficult for us to believe it. There is a good, though brief, statement of this view in Mason's Faith of the Gospel, p. Thus to the end the dignity and responsibility of mankind is maintained. And another criticism may be ventured. xii. There is no evidence that the text is corrupt, though the words as they stand are rank Apollinarianism, and the more significant as dating from the maturity of Hilary's thought. [311] Isaiah 45:12, the Old Latin, translated from the LXX., having the singular. The form of God, wherein the Son is to the Father as the exact image reflected in a mirror, the exact impression taken from a seal, belongs to Christ's very being. But they must not stand alone, nor must the Christian put his trust in them. Dealing, as he did, with the subject in hortatory writings, hardly at all, and only incidentally, in his formal treatise on the Trinity, he preferred to regard it as a matter of morals rather than of doctrine. 50; it would be a watering of the sense to regard commixtio in this passage as simply equivalent to coitio. the Divinity, and ib. The world had no mysterious past; it came into existence suddenly at a date which could be fixed with much precision, some 5,600 years before Hilary's day [209] , and had undergone no change since then. in Psalm 131:6, The supreme achievement of Christ was to render man, instructed in the knowledge of God, worthy to be God's dwelling-place;' cf. Thus we must set a certain number of passages where a reference in Scripture to the Holy Spirit is explained away against a number, certainly no greater, in which He is recognised, and in the latter we notice a strong tendency to understate the truth. cxxxv. Hence he emphasises the Passion, because in so doing he magnifies the Divine nature of Him Who sustained it [383] . Therefore we are set free [381] , and the sinless Passion and death are the triumph of the flesh over spiritual wickedness and the vengeance of God upon it [382] . [425] And the Christian must never forget that though he may in some respects be doing more than he need, yet in others he is certainly falling short. lxvii. 23; Tr. is constituted of body and soul, an outward and an inward substance, the one earthly, the other heavenly [309] . One passage, St. Luke xxii.43, 44, which conflicts with his view is rejected by Hilary on textual grounds, and not without some reason [280] . 3; confessio is paraphrased by professa cognitio. in Matthew 3:2; Trin. xvi., above. vi. But the homoousion, however great its value as a permanent safeguard of truth, was the immediate cause of alienation and suspicion. And since the Incarnation is the one great event, knowledge and faith concerning which are essential, the events which accompany or result from it tend, in Hilary's thought, to shrink in importance. 20, ix. x. Hilary is fearful of weakening man's sense of moral responsibility by dwelling too much upon God's work which, however, he does not fail to recognise. in Matthew 18:6. In the long conflict, enduring through Christ's life, of which the first pitched battle was the Temptation, the last the Crucifixion, the victory has been won by the Mediator in the flesh [378] . Videos. 35 ff. In the Homilies on the Psalms he also writes somewhat loosely on occasion; e.g. ix. But however significant and valuable this Divine teaching and manifestation might be, it was not complete in itself, but was designed to prepare men's minds to expect its fulfilment in the Incarnation. 11. Hilary never calls the Spirit a Person. Sabellius, we must remember, had held for two generations the pre-eminence among heretics. Henceforth Hilary calls Him Christ; He is Christ in relation to the world, as He is Son in relation to the Father. Schwane, ii. Vau, 4, Lamed, 1; cf. ix. [234] This evacuation' or exinanition' is represented in Tr. It also occurs once or twice in translations from the Greek, probably by another hand than Hilary's; but from his own authorship it is completely absent. 17. 21, viii. To the first wisdom, to the next knowledge, to the third faith' is his message [392] ; for he who believes may be ignorant even while he believes, but he who has come to know is saved by his possession of knowledge from the very possibility of unbelief [393] ." ii. 12 in., cxix. But there is one wide and obvious difference between Hilary's mode of handling the matter and that with which we are familiar. And this unity is the more obvious because, as has been said, the Manhood in Christ is dominated by the Godhead. For the thoroughly good and the thoroughly bad the final state begins at the moment of death. Hil. Vengeance with him is a Christian motive. x. iii. 24 with his use of the proof-texts against Arianism. For, according to St. Paul (Col. ii.3), in Him are hid all the treasures of wisdom and knowledge, and therefore He must know the day and hour of judgment. This mention of substance' is unlike Hilary's usual language, and the antithesis between the substance which the Son had not, because He had emptied Himself of it, and the substance which He had, because He had assumed it, is somewhat infelicitously expressed. [353] Ib. [188] Trin. They consist in the more perfect practice of the ordinary virtues. Higher interests, spiritual and intellectual, must take the place of such dissipation. 14, concursus utriusque formæ. p. 662, and are accepted as representing their opinion by Bardenhewer, Patrologie, p. 382, and Baltzer, Christologie, p. in Psalm 2:16, lvii. The explanation of even unto death' is repeated, and that concerning the cup implied, in Trin. But, even though he had not held his peculiar theory of impassibility, he would still have thought the effort most worth making not that of realising the pains of Christ by our experience of suffering and sense of the enormity of sin, but that of apprehending the mystery of the Incarnation. Dorner with his iteration of Logos,' gives an altogether false impression of Hilary's vocabulary. Trin. fin. No praise can be too high for his wise and sober marshalling not so much of texts as of the collective evidence of Scripture concerning the relation of the Father and the Son in the De Trinitate; and if his Christology be not equally convincing, it is not the fault of his method, but of its application [170] . cit. in Psalm 1:14, ii. [182] Cf. [173] E g. Trin. If He wept, He had the same object; this use of one of the evidences of bodily emotion would help us to believe [283] . 22, quia totus hominis filius totus Dei filius sit. 48, emptying Himself' might have been a single act; hiding Himself within Himself' was a sustained course of conduct. The tables are turned upon the former by emphatic insistence upon the power manifested in the humiliation and suffering of Christ. Cleanness of hand and heart is the first object at which we must aim [411] , and the Law of God must be our delight. 13; and cf. in Psalm 53:4. li. xii. Athanasius brought the father into direct connection with the world; cf. in Matthew 18:2; Tr. ix. That which is now offered is the first in the field. cxlii. But Harnack is unjust in saying that Hilary had not quite made up his own mind. But Scripture is not only harmonious throughout, as Origen had taught; it is also never otiose. in Psalm 2:11, from St. John 3:13. 15, in commenting on Psalm 22:6, he puts forward two alternative theories of the generation of worms, only one of which can be true, while both may be false. [382] Trin. Trin. xi. Christ was not conscious of suffering from these weaknesses, which could inflict no sense of want of weariness or pain upon His body, a body not the less real because it was perfect. v. 10,Syn. in Psalm 68:4 by the more precise metaphor of a vessel drained of its liquid contents. Yet Hilary himself is not always consistent. This is because all Christians are in Christ, by virtue of His Incarnation. 16. He had the full Greek sense of the divine unity; there is no suggestion of the possession by the Persons of the Trinity of contrasted or complementary qualities. We are accustomed to think that with rare exceptions, such as the Transfiguration, He lived a life limited by the ordinary conditions of humanity, to draw lessons for ourselves from His bearing in circumstances like our own, to estimate His condescension and suffering, in kind if not in degree, by our own consciousness. ix. In his earlier days, and while he was in alliance with the Semiarians, there was nothing to bring this doctrine prominently before his mind; in his later life it still lay outside the range of controversy, so far as he was concerned. They had an excuse for calling their opponents in Egypt and the West by the name of Sabellians, the very name most likely to engender distrust in Asia [196] . 16; cf. 4, vi. While it separated Him from the Father, it united Him to men. 24, cxxxiii. in Matthew 6:1; corporatio, Tr. xvi., above. From the riotous profusion of mysticisms in the commentary on St. Matthew, where, for instance, every character and detail in the incident of St. John Baptist's death becomes a symbol, it is a great advance to the almost Athanasian cautiousness in exegesis of the De Trinitate; though even here, especially in the early books which deal with the Old Testament, there is some extravagance and a very liberal employment of the method [167] . [381] Tr. If this end is to be attained, obviously what is accepted as knowledge must be true; hence the supreme wickedness of heresy, which destroys the future of mankind by palming upon them error for truth; the greater their dexterity the greater, because the more deliberate, their crime. 42, Not by oneness of Person but by unity of substance;' vi. x. Similarly in Comm. We are to be members of Christ's body and partakers in Him, saved into the name and the nature of God [334] . In the Instructio Psalmorum, 6, he speaks in more usual language;--adventus Domini ex virgine in hominem procreandi, and also in some other passages. It is by His humiliation that we are saved; by the fact that the nature of man was taken by his Maker, not by the fact that Christ, being man, remained sinless. It is a body upon the sensibility of which the forces of nature can make no impression whatever; they can no more pain Him than the stroke of a weapon can affect air or water [276] ; or, as Hilary puts it elsewhere, fear and death, which have so painful a meaning to us, were no more to Him than a shower falling upon a surface which it cannot penetrate [277] . ST. Hilary Church offers Catechism at 5465 Citronell Ave Pico Rivera, CA - Los Angeles County and is a business listed in the categories Religious Organizations and Church & Religious Associations & Organizations and offers Communion, Confession, Counseling, Weddings, Eucharist, Marriage Ceremonies, Traditional Music etc. 14 is susceptible of another interpretation. The Prophet prays that these free-will offerings may be acceptable to God, because the deeds done in compliance to the Law's edict are performed under the actual compulsion of servitude [424] .' No one but a heretic, says Hilary, would suppose that He was pained by the nails which fixed Him to the Cross [284] . The writings of Hilary are the quarry whence many of the best thoughts of Ambrose and of Leo are hewn. [208] Trin. [331] Trin. 23 in., iv. in Psalm 91:6; Trin. Hence, in part, the small space allowed to so important a theme; and hence the avoidance, which we noticed, of the very word Trinity.' It is not in the language of mere conventional polemics, but in all sincerity, that he repeatedly describes them as liars who cannot possibly be ignorant of the facts which they misrepresent, inventors of sophistical arguments and falsifiers of the text of Scripture, conscious that their doom is sealed, and endeavouring to divert their minds from the thought of future misery by involving others in their own destruction [182] . Hilary has the distinction of being the only one of his contemporaries with the speculative genius to imagine this development ending in the abolition of incongruity and in the restoration of the full majesty of the Son and of man with Him [338] . x. We must devote an equal attention to each, and believe without hesitation that both are true. When the Psalmist laments that his soul cleaveth to the ground, his sorrow is that it is inseparably attached to a body of earth [352] ; when Job and Jeremiah cursed the day of their birth, their anger was directed against the necessity of living surrounded by the weaknesses and vices of the flesh, not against the creation of their souls after the image of God [353] . Yet he twice (Trin. x. ib. cxviii., Gimel, 3, 4. The contents of the Psalm are appropriate neither to the circumstances nor to the date. 38. [272] Ib. ix. It was on behalf of mankind that this great sacrifice was made by the Son. Tr. 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. [309] Tr. The Arian controversy was chiefly waged over the question of the eternal generation of the Son. [288] Trin. [254] Cf. Hilary also speaks of Christ as gerens nos, Trin. The measure of the love of God in Christ is the infinity He overpassed in uniting the Creator with the creature. 15, and De Mysteriis, ed. The Life and Writings of St. Hilary of Poitiers. cxlvi. This characteristic piece of exegesis is in Tr. And his words cast light upon the history of the time. And knowledge is pre-eminently the sphere in which this is possible, for the revelation of God is clear and precise, and unmistakable in its import [394] . And the means to this is knowledge of Him, received into a pure mind [335] . 28. But though Christ is constantly said to have been born of the Virgin, He is habitually called the Son of Man,' not the Son of the Virgin, nor she the Mother of God. 15, 16. Most of these were used in the Benedictine edition, but not so systematically or thoroughly as a modern standard requires. 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