Chapter 2 — That in God there is generation, paternity, and filiation

Let us then commence our treatise with the mystery of divine generation, and lay down first of all what we must hold according to the teaching of Sacred Scripture; after which we shall put forward the arguments set up by unbelievers in opposition to the truth of faith, by answering which we shall ensure the purpose of this treatise.

Accordingly, Sacred Scripture delivers to us the names of paternity and filiation in God when it declares Jesus Christ to be the Son of God, and this occurs very often in the New Testament. For it is said: No one knows the Son except the Father, and no one knows the Father except the Son (Matt 11:17). Again, Mark begins his Gospel with the words: The beginning of the gospel of Jesus Christ, the Son of God. And John the Evangelist says this frequently, for it is said: The Father loves the Son, and has given all things into his hand (John 3:35), and: As the Father raises the dead and gives them life, so also the Son gives life to whom he will (John 5:21). Again, the Apostle Paul frequently makes use of similar expressions. Thus he says: Set apart for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son (Rom 1:1–3), and: In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son (Heb 1:1–2).

This is also expressed, albeit less frequently, in the writings of the Old Testament, for it is written: What is his name, and what is his son’s name, if you know? (Prov 30:4). And we read: The Lord said to me, ‘You are my son’ (Ps 2:7), and again: He shall cry to me: ‘You are my Father’ (Ps 89[88]:27).

And though some would twist the last two passages into a different meaning, so that the words: The Lord said to me, ‘You are my son,’ be referred to David himself; and the words: He shall cry to me: ‘You are my Father,’ be ascribed to Solomon; yet the context in each passage shows the case to be wholly otherwise. For neither are the succeeding words applicable to David: Today I have begotten you, nor again the words that follow: I will make the nations your heritage, and the ends of the earth your possession, since his kingdom did not extend to the utmost parts of the earth, as attested by the story of the books of Kings. Nor again can the words: He shall cry to me: ‘You are my Father,’ be applied to Solomon, since the text goes on: I will establish his line forever, and his throne as the days of the heavens (Ps 89:29[88:30]). Hence we are given to understand that, since in the passages quoted certain things may apply to David and Solomon, and some things not at all, these words are said of David and Solomon as figures of someone else in whom the whole passage is fulfilled, according to the custom of Scripture.

And seeing that the names ‘father’ and ‘son’ are consequent to some sort of generation, Scripture has not failed to mention the name of the divine generation. For in the Psalm, as we have remarked, we read: Today I have begotten you, and it is also written: When there were no depths I was concieved . . . before the hills, I was brought forth (Prov 8:24–25), or, according to another reading, before the hills, the Lord begot me. (Septuagint, Prov 8:25.) It is also said: Shall not I, that make others to bring forth children, myself bring forth? says the Lord. Shall I, that give generation to others, be barren? says the Lord your God (Isa 66:9).

And though one might say that this should be referred to the multiplication of the children of Israel after their return from captivity into their own land, seeing that it was said before: As soon as Zion was in labor, she brought forth her sons (Isa 66:8), yet this does not conflict with our purpose. For in whatever sense the text be taken, the argument that is quoted as urged by God remains firm and stable, namely, that if he gives generation to others, he himself should not be barren.

Nor would it be becoming that he who makes others to beget in reality should himself beget not really, but figuratively; since a thing should be more excellent in the cause than in the effect, as we have proved above. (Bk. 1, ch. 23.) Moreover, it is said: We have beheld his glory, glory as of the only Son from the Father (John 1:14), and again: The only begotten Son, who is in the bosom of the Father, he has made him known (John 1:18). Again, Paul says: When he brings the first-born into the world, he says: ‘Let all God’s angels worship him’ (Heb 1:6).