Marius Victorinus Against Arius 3.3

The Fathers of the Church Vol 69

2. The Movement is all

The Son is therefore all things as the Father is all things. But because substance is, by its power, prior to act and to movement—I said prior, however, with respect to power and cause because substance is cause of movement for all movement is in substance—therefore is follows necessarily that the begetter is the Father, and necessary likewise, all that the Father has, the Son also has. “All,” he says, “which the Father has, he has given to me”; and likewise: “The Father, inasmuch as he has life from himself, so he has given to the Son to have life from himself.” Therefore, like the Father, so the Son is life and life from himself. Indeed, this is the very life which is power of living for himself and for others, without receiving it elsewhere. Life is, therefore, movement, , original movement, unique movement, self-movement, only-begotten movement. This is the Logos. Truly this is the life through which all things live. And because it is life, it is he “through whom all things have been made,” and “for whom” all things have been made, because all things after being purified return to eternal life; and all things have been made in him because, “these things which have been made are in him life.” For there is nothing which is such that its own “to be” is not from that life which is “to be.” Therefore, all things have been made in Christ, because Christ is Logos.

But also life never began, because it is always from itself and for itself, so that it never ceases and is always infinite: it extends across all things and all the heavens, to ethereal things, airy, moist, earthly, to all things originated from the earth, and finally to all other things. Therefore, our body and our flesh itself have something vital, and all matter has been animated so that the world may be; whence, living things come forth by the command of God.

In the flesh itself, therefore, life is present, that is, the Logos of life; it follows that life is present, wherefore the “Logos has been made flesh.” It is not astonishing then that the Logos has taken flesh mysteriously to come to the aid of the flesh and of man. But when he took flesh, he took the universal logos of flesh. Now for that reason he has triumphed, in the flesh, over the powers of all flesh, and for that reason he has come to the aid of all flesh, as was said in Isaiah: “All flesh will see you as the salvation of God,” and in the book of Psalms: “All flesh will come to you.” Likewise he also took the universal logos of the soul. For it is clear that he also had a soul, since the same Saviour said: “My soul is sorrowful even unto death.” And likewise in the Psalm: “You will not abandon my soul in hell.” Moreover, that he had taken the universal logos of the soul is clear from these words in Ezechial: “All souls are mine, as the soul of the Father, so also the soul of the Son.” Likewise he is revealed as the universal Logos of soul by the fact that he is angry, for example, when he curses the fig tree, and when he says: “Amen I say unto you, it will be more tolerable for the people of Sodom and Gomorrah in the day of judgment than for you.” So also in many passages. Likewise also he desires when he says: “Father, if it is possible, may this cup be taken away from me.” There also he reasons: “But rather let your will be done.” There are those texts and many others by which it is shown that he is the universal logos of the soul. Therefore the whole man has been taken, both taken and liberated. For in him were all universals, universal flesh, universal soul; and these universals have been raised upon the cross and purified by the Saviour God, the Logos, the universal of all universals-for all things have been made through him-he who is Jesus Christ, our God and Saviour and Lord. Amen