Kenosis

Christ "emptied Himself" (Philippians 2:7)

NPN2-10C - Ambrose, Dogmatic Treatises of St Ambrose, Exposition on the Christian Faith, Book 2, Ch.8, Pt. 62

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CHAPTER 8

Christ’s saying, "The Father is greater than I," is explained in accordance with the principle just established. Other like sayings are expounded in like fashion. Our Lord cannot, as touching His Godhead, be called inferior to the Father.

59. IT was due to His humanity, therefore, that our Lord doubted and was sore distressed, and rose from the dead, for that which fell doth also rise again. Again, it was by reason of His humanity that He said those words, which our adversaries use to maliciously turn against Him: "Because the Father is greater than I."

60. But when in another passage we read: "I came out from the Father, and am come into the world; again, I leave the world, and go to the Father," how doth He go, except through death, and how comes He, save by rising again? Furthermore, He added, in order to show that He spake concerning His Ascension: "Therefore have I told you before it come to pass, in order that, when it shall have come to pass, ye may believe." For He was speaking of the sufferings and resurrection of His body, and by that resurrection they who before doubted were led to believe — for, indeed, God, Who is always present in every place, passes not from place to place. As it is a man who goes, so it is He Himself Who comes.

Furthermore, He says in another place: "Rise, let us go hence." In that, therefore, doth He go and come, which is common to Him and to us.

61. How, indeed, can He be a lesser God when He is perfect and true God Yet in respect of His humanity He is less — and still you wonder that speaking in the person of a man He called the Father greater than Himself, when in the person of a man He called Himself a worm, and not a man, saying: "But I am a worm, and no man;" and again: "He was led as a sheep to the slaughter."

62. If you pronounce Him less than the Father in this respect, I cannot deny it; evertheless, to speak in the words of Scripture, He was not begotten inferior, but "made lower," that is, made inferior. And how was He "made lower," except that, "being in the form of God, He thought it

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not a prey that He should be equal with God, but emptied Himself;" not, indeed, parting with what He was, but taking up what He was not, for "He took the form of a servant."

63. Moreover, to the end that we might know Him to have been "made lower," by taking upon Him a body, David has shown that he is prophesying of a man, saying: "‘ What is man, that Thou art mindful of him, or the son of man, but that Thou visitest him? Thou hast made him a little lower than the angels." And in interpreting this same passage the Apostle says: "For we see Jesus, made a little lower than the angels, crowned with glory and honor because that He suffered death. in order thatapart from God He might taste death for all."

64. Thus, the Son of God was made lower than, not only the Father, but angels also. And if you will turn this to His dishonor; [I ask] is then the Son, in respect of His Godhead, less than His angels who serve Him and minister to Him? Thus, in your purpose to diminish His honor, you run into the blasphemy of exalting the nature of angels above the Son of God. But "the servant is not above his master." Again, angels ministered to Him even after His Incarnation, to the end that you should acknowledge Him to have suffered no loss of majesty by reason of His bodily nature, for God could not submit to any loss of Himself, whilst that which He has taken of the Virgin neither adds to nor takes away from His divine power.

65. He, therefore, possessing the fullness of Divinity and glory, is not, in respect of His Divinity, inferior. Greater and less are distinctions proper to corporeal existences; one who is greater is so in respect of rank, or qualities, or at any rate of age. These terms lose their meaning when we come to treat of the things of God. He is commonly entitled the greater who instructs and informs another, but it is not the case with God’s Wisdom that it has been built up by teaching received from another, forasmuch as Itself hath laid the foundation of all teaching. But how wisely wrote the Apostle: "In order that apart from God He might taste death for all," — lest we should suppose the Godhead, not the flesh, to have endured that Passion!

66. If our opponents, then, have found no means to prove [the Father] greater [than the Son], let them not pervert words unto false reports, but

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seek out their meaning. I ask them, therefore, as touching what do they esteem the Father the greater? If it is because He is the Father, then [I answer] here we have no question of age or of time — the Father is not distinguished by white hairs, nor the Son by youthfulness — and it is on these conditions that the greater dignity of a father depends." But "father" and "son" are names, the one of the parent, the other of the child — names which seem to join rather than separate; for dutifulness inspires no loss of personal worth, inasmuch as kinship binds men together, and does not rend them asunder.

67. If, then, they cannot make the order of nature a support for any questioning, let them now believe the witness [of Scripture]. Now the Evangelist testifies that the Son is not lower [than the Father] by reason of being the Son; nay, he even declares that, in being the Son, He is equal, saying, "For the Jews sought to kill Him for this cause, that not only did He break the Sabbath, but even called God His own Father, making Himself equal to God."