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V. Take, in the next place, the subjection by which you subject the Son to the Father. What, you say, is He not now subject, or must He, if He is God, be subject to God?20 You are fashioning your argument as if it concerned some robber, or some hostile deity. But look at it in this manner: that as for my sake He was called a curse,21 Who destroyed my curse; and sin,22 who taketh away the sin of the world; and became a new Adam23 to take the place of the old, just so He makes my disobedience His own as Head of the whole body. As long then as I am disobedient and rebellious, both by denial of God and by my passions, so long Christ also is called disobedient on my account. But when all things shall be subdued unto Him on the one hand by acknowledgment of Him, and on the other by a reformation, then He Himself also will have fulfilled His submission, bringing me whom He has saved to God. For this, according to my view, is the subjection of Christ; namely, the fulfilling of the Father's Will. But as the Son subjects all to the Father, so does the Father to the Son; the One by His Work, the Other by His good pleasure, as we have already said. And thus He Who subjects presents to God that which he has subjected, making our condition His own. Of the same kind, it appears to me, is the expression, "My God, My God, why hast Thou forsaken Me?"24 It was not He who was forsaken either by the Father, or by His own Godhead, as some have thought, as if It were afraid of the Passion, and therefore withdrew Itself from Him in His Sufferings (for who compelled Him either to be born on earth at all, or to be lifted up on the Cross?) But as I said, He was in His own Person representing us. For we were the forsaken and despised before, but now by the Sufferings of Him Who could not suffer, we were taken up and saved. Similarly, He makes His own our folly and our transgressions; and says what follows in the Psalm, for it is very evident that the Twenty-first25 Psalm refers to Christ.

VI. The same consideration applies to another passage, "He learnt obedience by the things which He suffered,"26 and to His "strong crying and tears," and His "Entreaties," and His "being heard," and His" Reverence," all of which He wonderfully wrought out, like a drama whose plot was devised on our behalf. For in His character of the Word He was neither obedient nor disobedient. For such expressions belong to servants, and inferiors, and the one applies to the better sort of them, while the other belongs to those who deserve punishment. But, in the character of the Form of a Servant, He condescends to His fellow servants, nay, to His servants, and takes upon Him a strange form, bearing all me and mine in Himself, that in Himself He may exhaust the bad, as fire does wax, or as the sun does the mists of earth; and that I may partake of His nature by the blending. Thus He honours obedience by His action, and proves it experimentally by His Passion. For to possess the disposition is not enough, just as it would not be enough for us, unless we also proved it by our acts; for action is the proof of disposition.

And perhaps it would not be wrong to assume this also, that by the art27 of His love for man He gauges our obedience, and measures all by comparison with His own Sufferings, so that He may know our condition by His own, and how much is demanded of us, and how much we yield, taking into the account, along with our environment, our weakness also. For if the Light shining through the veil28 upon the darkness, that is upon this life, was persecuted by the other darkness (I mean, the Evil One and the Tempter), how much more will the darkness be persecuted, as being weaker than it? And what marvel is it, that though He entirely escaped, we have been, at any rate in part, overtaken? For it is a more wonderful thing that He should have been chased than that we should have been captured;-at least to the minds of all who reason aright on the subject. I will add yet another passage to those I have mentioned, because I think that it clearly tends to the same sense. I mean "In that He hath suffered being tempted, He is able to succour them that are tempted."29 But God will be all in all in the time of restitution; not in the sense that the Father alone will Be; and the Son be wholly resolved into Him, like a torch into a great pyre, from which it was reft away for a little space, and then put back (for I would not have even the Sabellians injured30 by such an expression); but the entire Godhead when we shall be no longer divided (as we now are by movements and passions), and containing nothing at all of God, or very little, but shall be entirely like.

20 S. Gregory would here shew that the subjection of Christ of which S. Paul speaks in the passage quoted, is that of the Head of the Church, representing the members of His body. Cf. S. Ambrose, de Fide V. vi., quoted by Petavius, de Trin. III. v. 2.

21 Gal. iii. 13.

22 2 Cor. v. 21.

23 1 Cor. xv. 45.

24 Ps. xxii. 1.

25 I. e. Ps. xxii. A. V.

26 Heb. v. 8, etc.

27 Leuvenclavius translates "The art of this lovingkindness gauges," etc.

28 The Benedictines render, "In darkness, that is, in this life, because of the veil of the body."

29 Heb. ii. 18.

30 The Benedictines take para fqeire/sqwsan in an active sense: "I would not let even the Sabellians wrest such an expression."