Hebrews 2:16

XIII. But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King together with the whole body of the Church, as being present with them in spirit, and keeping holy-day with the Father, and the brethren most held in honour there. Hail, thou city of the Great King, in which the mysteries of our salvation are consummated. Hail, thou heaven upon earth, Sion, the city that is for ever faithful unto the Lord. …

Moral . Let us reverence our Head, let us reflect of what a Head we are the body, a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God “took not hold of Angels,” as he says in writing to the Hebrews, “but He took hold of the seed of Abraham.” ( Heb. ii. 16 .) He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment, and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. …

Orth. Your introduction of the apostolic testimony is in season. If we assert that the instruction alike of the evangelists and of the apostles is of the same spirit, listen how the apostle interprets the words of the Gospel, for in the Epistle to the Hebrews he says, “Verily he took not on him the nature of angels, but he took on him the seed of Abraham.” Now tell me what you mean by the seed of Abraham. Was not that which was naturally proper to Abraham proper also to the seed of Abraham?

Orth. Since then you confess that you believe the prophecies and acknowledge the predictions have been divinely uttered about our Saviour, consider what follows as to the intention of the words of the apostle, for while pointing out that the promises made to the patriarchs have reached their fulfilment, he uttered those remarkable words “He took not on Him the nature of angels,” all but saying the promise is true; the Lord has fulfilled His pledges; the fount of blessing is open to the gentiles; God had taken on Him the seed of Abraham; through it He brings about the promised salvation; through it He confirms the promise of the gentiles.

Orth. You know how a moment ago we made the word of the evangelist clear by means of the testimony of the apostle; and that the divine apostle showed us how the Word became Flesh, saying plainly “for verily He took not on Him the nature of angels but He took on Him the seed of Abraham.” The same teacher will teach us how the divine Word was seen upon the earth and dwelt among men.

Orth. And yet we shewed how, being invisible, He was made manifest through flesh, and the relationship of this very flesh we have been taught by the sacred writers, “He took on Him the seed of Abraham.” And the Lord God said to the patriarch, “in thy seed shall all the nations of the earth be blessed,” and the apostle, “It is evident our Lord sprang out of Judah.” We adduced further several similar testimonies; but, since you are desirous of hearing yet others, listen to the apostle when he says, “For every high priest taken from among men is ordained that he may offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer.”

11. The divine Apostle calls the Lord Christ seed of Abraham. But if this is true, as true it is, then God the Word was not changed into flesh, but took on Him the seed of Abraham, according to the teaching of the Apostle himself.

I have already in another letter informed your holiness how openly the calumniators of our teaching are slandering us. Now in like manner by means of the very godly bishops I do the same, having not only these as witnesses of the orthodoxy of my teaching but also countless other men who are my hearers in the churches of the East. Above and beyond all these I have my conscience, and Him who sees my conscience. And I know too how the divine Apostle often appealed to the testimony of his conscience, for “our rejoicing is this, the testimony of our conscience” and again “I say the truth in Christ I lie not, my conscience also bearing me witness in the Holy Ghost.” Know then, O holy and godly sir, that no one has ever at any time heard us preaching two sons; in fact this doctrine seems to me abominable and impious, for there is one Lord Jesus Christ through whom are all things. …

It follows that He did not become God: He was God. “In the beginning was the Word, and the Word was with God; and the Word was God.” He was not man: He became man, and He so became by taking on Him our nature: So says the blessed Paul, “Who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” And again: “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham.” And again; Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same.” Thus He was both passible and impassible; mortal and immortal; passible, on the one hand, and mortal, as man; impassible, on the other, and immortal, as God. …

4. Whence did it occur to you, sirs, to say that the Body is of one Essence with the Godhead of the Word? For it is well to begin at this point, in order that by shewing this opinion to be unsound, all the others too may be proved to be the same. Now from the divine Scriptures we discover nothing of the kind. For they say that God came in a human body. But the fathers who also assembled at Nicæa say that, not the body, but the Son Himself is coessential with the Father, and that while He is of the Essence of the Father, the body, as they admitted according to the Scriptures, is of Mary. Either then deny the Synod of Nicæa, and as heretics bring in your doctrine from the side; or, if you wish to be children of the fathers, do not hold the contrary of what they wrote. …

5. But this is not so, far be the thought. For he ‘takes hold of the seed of Abraham,’ as the apostle said; whence it behoved Him to be made like His brethren in all things, and to take a Body like us. This is why Mary is truly presupposed, in order that He may take it from her, and offer it for us as His own. And this Isaiah pointed to in his prophecy, in the words: ‘Behold the Virgin,’ while Gabriel is sent to her, not simply to a virgin, but ‘to a virgin betrothed to a man,’ in order that by means of the betrothed man he might shew that Mary was really a human being. And for this reason Scripture also mentions her bringing forth, and tells of her wrapping Him in swaddling clothes; and therefore, too, the paps which He sucked were called blessed. And He was offered as a sacrifice, in that He Who was born had opened the womb. …