things were made." Amongst the different comparisons employed to elucidate the mode and manner of this eternal gene ration, that which is borrowed from thought seems to come near est to its illustration; and hence St. John calls the Son " the word:"[1] for as the mind, in some sort looking into and under standing itself, forms an image of itself, which Theologians ex press by the term " word;" so God, as far, however, as we may compare human things to divine, understanding himself, begets the eternal Word. Better, however, to contemplate what faith proposes, and, in the sincerity of our souls, believe and confess that Jesus Christ is true God and true man as God, begotten of the Father before all ages as man, born in time of Mary, his virgin mother. Whilst we thus acknowledge his twofold nativity, we believe him to be one Son, because his divine and human natures meet in one person. As to his divine generation he has no brethren or coheirs; being the only begotten Son of the Father, whilst we mortals are the work of his hands: but, if we consider his birth as man, he not only calls many by the name of brethren, but regards them as brethren they are those who, by faith have received Christ the Lord, and who really, and by works of charity, approve the faith which they internally profess; and hence it is that he is called by the Apostle: " the first born amongst many brethren." [2]
"OUR LORD"] Of our Saviour many things are recorded in Scripture, some of which clearly apply to him as God, and some as man; because from his different natures he received the different properties which belong to each. Hence, we say with truth, that Christ is Almighty, Eternal, Infinite, and these attributes he has from his divine nature: again, we say of him that he suffered, died, and rose again, which manifestly are properties compatible only with his human nature.
Besides these, there are others common to both natures; as when in this article of the Creed, we say: "our Lord;" a name strictly applicable to both. As he is eternal, as well as the Father, so is he Lord of all things equally with the Father; and, as he and the Father are not, the one, one God, and the other, another God; but one and the same God; so likewise he and the Father are not, the one, one Lord, and the other, another Lord. As man, he is also, for many reasons, appropriately call ed " our Lord;" and first, because he is our Redeemer, who delivered us from sin. This is the doctrine of St. Paul: " He humbled himself," says the Apostle, " becoming obedient unto death; even to the death of the cross: for which cause God hath also exalted him, and hath given him a name, that is above all names, that at the name of Jesus every knee should bend of those that are in heaven, on earth and under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." [3] And of himself he says, after his resurrection: " All power is given me in heaven, and on earth." [4]
