Against Nestorius — Historical footnotes

But passing over these things which cannot possibly be unfolded because there would be no limit to the telling of them, as the blessings which he gives are without stint, it is time for us to consult the Apostle Paul, the stoutest and clearest witness to Him, for he can tell us everything about God in the most trustworthy way because God always spoke from his breast. He then, the chosen teacher of the nations, who was sent to destroy the errors of Gentile superstition, bears his witness in the following way to the grace and coming of our Lord God: “The grace,” he says, “of God and our Saviour appeared unto all men, instructing us that denying ungodliness and worldly desires we should live soberly and justly and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.” He says that “there appeared the grace of God our Saviour.” Admirably does he use a word suited to show the arrival of a new grace and birth; for by saying “there appeared,” he indicated the approach of a new grace and birth, for thenceforward the gift of a new grace began to appear, from the moment when God appeared as born in the world. Thus by using the right word, and one exactly suitable, he shows the light of this new grace almost as if he pointed to it with his finger. For that is most properly said to appear, which is shown by sudden light manifesting it. Just as we read in the gospel that the star appeared to the wise men in the East: and in Exodus: “There appeared,” he says, “to Moses an angel in a flame of fire in the bush:” for in all these and in the case of other visions in the Holy Scripture, Scripture determined that this word in particular should be used, that it might speak of that as “appearing,” which shone forth with unwonted light. So then the Apostle also, well knowing the coming of the heavenly grace, which appeared at the approach of the holy nativity, indicated it by using a term applied to a bright appearance; expressly in order to say that it appeared, as it shone with the splendour of a new light. “There appeared” then “the grace of God our Saviour.” Surely you cannot raise any quibble about the ambiguity of the names in this place, so as to say that “Christ” is one and “God” another, or to divide “the Saviour” from the glory of His name, and separate “the Lord” from the Divinity? Lo, here the vessel of God speaks from God, and testifies by the clearest statement that the grace of God appeared from Mary. And in order that you may not deny that God appeared from Mary, he at once adds the name of Saviour, on purpose that you may believe that He who is born of Mary is God, whom you cannot deny to have been born a Saviour, in accordance with this passage: “For to you is born to-day a Saviour.” O excellent teacher of the Gentiles truly given by God to them, for he knew that this wild heretical folly would arise, which would turn to controversial uses the names of God, and would not hesitate to slander God from His own titles; and so just in order that the heretic might not separate the title of Saviour from the Divinity he put first the name of God, that the name of God standing first might claim as His all the names which followed, and that no one might imagine that in what followed Christ was spoken of as a mere man, as by the very first word used he had