On the Incomprehensible Nature of God

ON THE
INCOMPREHENSIBLENESS
OF GOD

First Discourse

What is this? The shepherd is not present—but the flock, with great order, stands firm. And this is the achievement of the shepherd: to show diligence in all things, not only when present but even when absent. For in the case of irrational beasts, when the one leading them to pasture is not present, they must needs remain hemmed in. Without the shepherd, the sheep who have strayed from the fold endure much wandering. However, here there is nothing of the sort. Even in the absence of the shepherd, you have ordered yourselves with great discipline and remain in the pastureland.

[2.] The shepherd, indeed, is present—not in the flesh but in disposition; not in the presence of the body but in the orderliness of the flock. For this reason, I am even more amazed and [Flavian] the more blessed, that he ably instills such diligence in you. Just as we admire a general most when his troops are well-disciplined even in his absence, Paul sought the same from the disciples when he said, So, my brothers, as you have always obeyed, not only in my presence but now much more in my absence...

[3.] Why much more in my absence? Because when the shepherd is present and a wolf approaches the flock, it is easily driven away from the sheep; but in his absence, the flock is put in greater distress, with no one present to buttress them. When present, he shares in the reward of their diligent efforts. But in his absence, he makes their success yet more impressive.

[4.] Having said these things, your teacher [Flavian] speaks to you and engages in dialogue, and no matter where both you and your assembly be, he envisions you not in the manner of those who are present and gathered around him there, but rather, he sees you now [noetically].

[5.] I know his fervent love, blazing, warm, and unyielding, deeply rooted in the intellect—and he tends to it with great diligence. For he clearly understands that this love is the chief of all goods—being the root, source, and mother. Without such love, there is no benefit from all other goods. She is the icon of the disciples of the Lord [τῶν μαθητῶν τοῦ Κυρίου ἡ εἰκὼν], the character of the servants of God, the mark of the apostles. By this, our Lord says, all will know that you are my disciples, if you love one another. Shall they know this if his disciples raise the dead, cleanse lepers, and cast out demons? No. But passing over all those things, Christ says, By this, all will know that you are my disciples, if you love one another.

[6.] For those are gifts of the divine grace from above alone, but attaining love is accomplished also by human zeal. The noble person tends not to characterize the gifts given from above in this way, but rather the achievements of their own labors. Therefore, Christ says that his disciples are recognized not by signs but by love. With love present, philosophy lacks nothing in what it has acquired; rather, it possesses virtue complete, perfect, and fully formed, while the one who has not love is empty of all good things. For this reason, Paul praises love and elevates her with words, and whatever he may say, he has not yet exhausted her worth.

[7.] For what could be equal to her? She encompasses the prophets, the entire law, and without her, neither faith, nor knowledge, nor understanding of mysteries, nor even the possession of martyrdom itself, can save. For even if I give my body to be burned, Paul says, but have no love, I gain nothing. Moreover, elsewhere, he declares that love is greater than all, stating, And now these three remain: faith, hope, and love; but the greatest of these is love.

[8.] But indeed, this discourse on love is not without cause. For the cessation of prophecy and the ceasing of tongues pose no difficulty. For these gifts, having served their purpose for a time, can come to an end without any harm to preaching. See, now, prophecy is no longer present, nor is the gift of tongues, and the eloquence of righteousness is not impeded. However, the cessation of knowledge does pose an issue. For having said, Whether there are prophecies, they will cease; whether there are tongues, they will be stilled; whether there is knowledge, it will pass away, if knowledge is destined to cease, it is not for the better but for the worse. Without it, we lose everything, for without knowledge, we are utterly deprived of our humanness.

[9.] For, the Prophet says, Fear God and keep His commandments, for this is the whole duty of man. If, therefore, being human means fearing God, and fearing God arises from knowledge, and knowledge is destined to cease, as Paul says, then we utterly lose everything. With the absence of knowledge, all that concerns us will vanish, and we will be no better than brute beasts, rather much worse. For, in making use of our knowledge we surpass them all, and yet they being in body superior, we easily overcome them by means of that which they remain ignorant.

[10.] So, what does Paul mean, and about what, when he says, Knowledge will be brought to an end? He is not talking about the total cessation of knowledge, but of that which is only partial. He says that the partial is abolished for the sake of progress, indicating that the partial, once abolished, is no longer partial but perfectly complete.

[11.] Just as the age of a child is abolished, not by the annihilation of his essence but by his growth into complete manhood, similarly, it happens in the case of knowledge. When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. Therefore, the miniscule, he says, would no longer remain small, but becomes great through successive stages; this is what he means by abolished, and he clarified this with the following statements. When you hear that it is abolished, do not think of total destruction, but rather consider it as a growth towards something better.

[12.] By saying it is abolished, he introduced this concept. We know in part, and we prophesy in part. But when the perfect comes, then the partial will be abolished, as it will no longer be partial but perfect. Therefore, its imperfection is abolished, as it is no longer imperfect but perfect. This abolition is the fulfillment and introduction to something greater.

[13.] Consider the wisdom of the Apostle Paul: for he did not say, We know only a part of things, but rather, We know things only in part, wishing to show by this that we grasp only a part of a part of reality. Perhaps you desire to hear, and inquire how much of a part we possess, how much is lacking, and whether we hold the greater part or the lesser. So, in order to understand how minute a portion we possess, not simply the less but as if it were a hundredth or a myriadth, listen to what follows.

[14.] Rather than reading the apostolic voice to you, I will present an example that may help you understand how great a part we have not grasped and how much of the future knowledge will be given to us. How much, then, is the measure of the knowledge that will be given to us in the future, compared to the present? As much as a complete man compared to a suckling child. For such is the superiority of the future knowledge over the present.

[15.] And that this is true, and how much greater future knowledge is than the present, let Paul himself say again. For after saying, We know in part and wanting to show how much we understand, and that the smallest part is now possessed, he added, When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

[16.] So, he did not say, When I was a child [παῖς], as a twelve-year-old is still called a child. He said, When I was an infant [νήπιος], indicating one who was still being weaned, still nursing, and still sucking. For the Scripture calls such a one a child, listen to the Psalm saying, O Lord, our Lord, how wondrous is thy name in all the Earth! For your magnificence is lifted up above the heavens, out of the mouths of babes and nursing infants, you have perfected praise. Do you see that everywhere the Scripture calls the suckling infant a child?

[17.] Then, foreseeing the shame of future men through the Spirit, Paul did not suffice with this one example only but provided two and three more for our assurance. Just as Moses, being sent to the Jews, gave the evidence of three signs. If they disbelieved the first, they might heed the second voice, and if they despised that, they would, in shame, accept the third.

[18.] Thus, the teacher gives three examples. One is that of the infant, saying, When I was a child, I spoke as a child, I understood as a child, I thought as a child. The second is that of the mirror, and the third is the enigma. For saying, When I was a child, he introduced, We see now through a mirror in an enigma. For behold, the second example is a clear demonstration of the present weakness and that knowledge is imperfect. The third is again in an enigma. For just as a child sees many things, hears and speaks, but nothing is clear, neither does he think anything articulately;

[19.] In similar fashion, I know many things, but I do not understand their manner. For I know that God's being is everywhere, and that He exists absolutely everywhere—but how, I do not know. I know that He is unoriginate, unbegotten, and eternal—but how, I do not know. For reasoning does not admit to knowing how Essence can have being, neither having it from itself nor from another. I know that He begot the Son, but how, I do not know. I know that the Spirit is from Him, but how He is from Him, I do not understand. I eat foods, but how they are distributed into phlegm, blood, chyle, and bile, I am ignorant. These things, which we see every day as we eat, we do not understand, and yet concerning the essence of God, we are overly inquisitive and meddlesome.

[20.] So where are those who claim to have grasped the whole of knowledge? Truly, they have fallen into the abyss of ignorance. For those who currently claim to have grasped everything, reduce themselves to a state of complete ignorance in the future life. As for myself, when I say that I know in part, (and even if I say that this knowledge will be abolished), I am yet moving towards something better and more perfect. Such is the abolition of the partial and the emergence of something more complete.

[21.] However, the one who claims to have complete, whole, and perfect knowledge, and then admits that it will be abolished in the future, reveals himself as bereft of knowledge. Thus, the former is abolished and the latter will not be introduced. If indeed their knowledge is considered perfect, as they purport.

[22]. Observe how, by quarreling about possessing everything, they do not possess it here—and there, they expose themselves as lacking everything. It is a great evil not to abide by the limits set for us by God from the beginning. Likewise, Adam fell in hopes of greater honor than that which accorded with his position. Similarly, many who by love of money fall into the hands of the greedy, do so time after time. In their pursuit of greater things, they lose that which they presently possess. In this way, those who expect to have all knowledge here—in the future, fall from even the part they previously held.

[23.] Therefore, I advise avoiding their madness. For it is extreme madness to claim to know the essence of God. And so that you may learn that there is no greater an insane stupidity, I will make this clear to you from the prophets. For the prophets not only appear ignorant of what the Essence is, but also are perplexed as to the extent of God's wisdom. More so, the essence of God does not come from His wisdom. And when the prophets, with simplicity, cannot even grasp the extent of His wisdom, how great a madness would it be to think that one can comprehend the Essence itself by one's own reasoning?

[24.] Let us hear what the Prophet says about it: Your knowledge is too wonderful for me. Moreover, let us consider the context of the statement: I will give you thanks for you are fearfully wondrous. What does fearfully mean? Let us now admire many things—but without envy—such as the beauty of columns, the painting of murals, the bodily flourish of youth. Moreover, we marvel at the size of the sea and its boundless depth, but we are filled with dread when we peer down upon the deeps. Thus, the Prophet, leaning down towards the boundless and unfathomable sea of God's wisdom, and being astounded, withdrew in awe, shouting and saying, I will give you thanks for you are fearfully wondrous; wondrous are your works. And again, Your knowledge is too wondrous for me; it is too lofty and I cannot attain to it.

[25.] See the gratitude of a servant: I thank you, he says, that I have an Incomprehensible Master. While speaking about the Essence here, he states that it is acknowledged as beyond comprehension. But concerning God's presence everywhere, he says these things, indicating that he himself does not know how God is omnipresent. For, he says, if I ascend into heaven, you are there; if I make my bed in Hades, you are there. How is He present everywhere? The Prophet does not know, but he marvels, is perplexed, and envies, grasping only a glimpse in his mind.

[26.] How then can those heretics who are so far removed from God's grace, and so far below the Prophet, busy themselves with comprehending God's essence? And yet, this is the prophet who says, You have revealed to me the unknown and hidden things of your wisdom. But having learned the unknown and hidden things of His wisdom, he declares that it is yet boundless and incomprehensible. For Great is the Lord, and mighty is His power, and His understanding is infinite, meaning that it is beyond comprehension. What do you say, you heretics? God's wisdom is incomprehensible to the Prophet, and yet His essence is accessible to us? Is this not a clear sign of madness? His greatness has no end, and you attempt to put His essence to definition?

[27.] Isaiah, while philosophizing, says, Who shall declare his generation? He did not say, Who declares, but Who shall declare. Thus, he excluded the possibility of a future explication. First, David says, Your knowledge is too wonderful for me. And second, Isaiah, (not only regarding himself but also of all from human nature), excludes this explication. Let us see if perhaps Paul knows, having received a greater share of grace. He, indeed, is the one saying, We know in part, and we prophesy in part. Not only here but also elsewhere, (not about the Essence but about wisdom), he speaks of the wisdom made manifest in God's providence.

[28.] He does not speak of God's compelete providence by which He cares for angels and archangels and the powers above, but that part by which He cares for those on Earth—and scrutinizing only a portion of it. For he does not examine it entirely, leaving off consideration of the rising of the sun, the breath of life making souls into men, the formation of their bodies, and the nourishment of them on Earth, and the provision of each year's corn. Leaving all these aside, he examines a small part of His providence by which He dismissed the Jews and welcomed the Gentiles.

[29.] Having gazed at it like an infinite sea, and having seen an immeasurable depth, Paul immediately leaped and exclaimed, O, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments. He did not say incomprehensible but unsearchable. If it cannot be searched, much less can it be comprehended. And His ways are past finding out. Now, tell me how God's ways are past finding out, yet you say He is comprehensible?

[30.] And why do I speak about His ways? The rewards laid up for us are also incomprehensible. For eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him. Even His gift is indescribable. Paul says, Thanks be to God for his indescribable gift and, His peace surpasses all understanding. What do you heretics say? His judgments are unsearchable, His ways are past finding out, His peace surpasses all understanding, His gift is indescribable, and what He has prepared for those who love Him has not entered into the heart of man. His greatness has no limit, His wisdom has no number. Are all these incomprehensible, and yet He alone is comprehensible? Would not someone holding such an opinion be considered insane?

[31.] Hold the heretic back, do not let him withdraw. Tell me, what does Paul say when he mentions, We know in part? The heretic says concerning Paul, "This is not about the Essence, but about the governance of the universe." Indeed, if Paul was speaking of the governance of the universe, then we are the more victorious. For if His dispensations are incomprehensible, much more so is God Himself incomprehensible. For Paul says, And now abides faith, hope, love, these three; but the greatest of these is love. Yet, in this place, he does not speak of the governance of the universe, but of God Himself. Listen to what follows:

[32.] For we know in part, and we prophesy in part. Having introduced the concept, he continues, Now I know in part, but then I shall know just as I also am known. By whom, then, is he known, by God?—or by the governance of the universe? Clearly by God. Therefore, he says of his knowledge of God that it is imperfect and in part. He spoke about knowing in part, not because he knows part of God's essence and is ignorant of the rest, for God is simple, [ ἁπλοῦς γὰρ ὁ Θεός ].

[33.] Rather, because while Paul knows that God is, he is ignorant of what God is in His essence. He knows that God is wise but is knowledgeable of how wise He is. He knows that God is great but he does not know the perfection of His greatness. He knows that God is everywhere present, but is ignorant of how He is everywhere. He knows that He provides and sustains all things, but is ignorant of the manner in which He does these things. That is why it was said, We know in part, and we prophesy in part.

[34.] But if you will, leaving aside Paul and the prophets, let us ascend to the heavens. Perhaps there, some beings—knowing what the essence of God is—exist. But even if such beings are found knowing, they will certainly have nothing in common with us. The lacuna between the angels and humans is vast. But let's hear from the angels so that we may know that even in heaven, no created power knows God in His essence.

[35.] So, what are they discussing there?—searching within themselves questions of the Divine Essence? Not at all. Then with what are they occupied? They glorify, worship, and continuously send up triumphant and mystical hymns with great awe. While some declare, Glory to God in the highest, the Seraphim chant, Holy, Holy, Holy, turning away their eyes as they cannot endure God's presence as He accommodates Himself to them in condescension. And the Cherubim sing, Blessed be His glory from this place, not because there is a place around God—perish the thought! But, as we might say in the fashion of men, 'wherever He may be', or, 'whatever His way of being is'—if it is even wise to speak thus of God, but alas, we have only human expressions.

[36.] See how great is the holy dread above and how deep is the contempt below? Those up there glorify God while these heretics down here meddle with investigation. In heaven the angels honor and praise Him, on Earth are suffered curious busybodies. In heaven the angels hide their eyes, on Earth these shameless ones compete to gaze into the indescribable Glory. Who wouldn't groan, who wouldn't mourn their folly and ultimate madness?

[37.] I would prefer, therefore, to extend the discourse further, but since I have now for the first time come down to meet my adversaries in the arena, I think it would be beneficial for you to be content with what has been said so far. Thus, the multitude of arguments to come will not, with its great force, overwhelm you suddenly and carry away the memory of these things.

[38.] Nevertheless, if God permits, we will continue to treat this subject at length. For I, indeed, intended to present these words to you a long time ago, but I refrained from doing so, as I saw many of those affected by this disease listening with pleasure to our discourse. Not wishing to let loose the prey, I restrained my tongue from these discussions, so that, after capturing them unharmed, I could then subdue them.

[39.] However, since I heard that they, through the grace of God, were urging and troubling others to engage in the arena, I, being encouraged, laid aside my reluctance. I then took up the weapons to destroy their sophistries and every proud pretension which raises itself against the knowledge of God. I sheathed these weapons, so as to not assail my opponents, but to raise up those lying down. For such is the power of these weapons that they know how to strike those who are contentious, and with great care, heal those who listen willingly. These weapons do not inflict wounds but heals those who are sick.

[40.] So, let us be gentle towards them, not kindling anger, but let us converse with them with gentleness. For nothing is stronger than gentleness and meekness. That is why Paul exhorted us to uphold this matter with great earnestness, saying, And a servant of the Lord must not quarrel but be gentle to all, able to teach. He did not say 'only to the brothers', but to all people. Again, Let your gentleness be known to all men. He did not say to the brothers, but to all people. For what benefit is there if you love those who love you?

[41.] Therefore, if their friendships cause harm, and they drag you into participation with their indolence, even if they are your own kindred, leap away. If an eye causes you to stumble, pluck it out. The Evangelist did not speak about the body, for how would that be possible? For if he spoke about the nature of the body, the offense would rebound to its Creator.

[42.] Rather, it would be necessary to root out the one causing the offense. For even if the left eye remains, it equally causes stumbling for the one possessing it. But to learn that the discourse is not about the eye, Matthew added the right, indicating that even if you have a certain friend as your right eye, and he causes you to stumble, cut him off and sever the friendship with him if he causes you to sin. For what benefit is it to have an eye if to the rest of the body it brings only harm?

[43.] Therefore, as I said before, let us avoid and leap away from those whose friendships cause harm. But if they do not harm us in our godly conversation, let us win them over and pull them towards us. However, if you neither are able to help him, and if by keeping silent you endure injury by his foolishness, flee his friendship. If he causes you harm, flee only, do not fight, and do not wage war. Thus, Paul advises by saying, If it is possible, as much as depends on you, live peaceably with all men.

[44.] You are the servant of the God of peace. He expelled demons and worked countless good deeds. When He was accused of being demon-possessed, He did not strike His accusers with lightning, did not crush them, did not cause their impudent and foolish tongues to burn, although He had the power to do so. He simply rejected the accusation by saying, No, I am not possessed by a demon, but I honor the one who sent me.

[45.] And when the servant of the high priest struck him, what did he say? If I spoke evil, bear witness of the evil; but if well, why do you strike me? If the Lord of angels defends Himself and gives an account to a servant, there is no need for us to give a lengthy discourse. Only turn your thoughts to these words, meditate on them constantly, and say, If I spoke evil, bear witness of the evil; but if well, why do you strike me? Understand the speaker, to whom he speaks, and for what reason. Your words will become as incantations, and being enduring, will quench all the inflammation of your soul.

[46.] Consider the arrogance of the one who struck the Lord, the worthlessness of the one who commits such an outrage, and the contempt of the offense. For he did not just revile but also struck the Lord, not just struck but also slapped him in the face. Nothing is more dishonorable than such a buffet. Nevertheless, Christ endured everything so that you might learn to be temperate from his abundance.

[47.] Contemplate these things not only here but also when the time comes, remember them. You have displayed your approval of my words and now, demonstrate your approbation through your actions. For just as a wrestler competes on the mats to display the benefit of his training in the contests; you also who are present in this audience show the gain when anger arises. Constantly repeat these words: If I spoke evil, bear witness of the evil; but if well, why do you strike me?

[48.] Keep this writing in your hearts. For if these words are written broadly in the width of our souls, none of us—no matter how stony, insensitive, and ignorant—could ever be led to anger. Better than any bridle, these words will remove everything from us that is beyond proper measure. The truth of our conduct will be able to emerge, and the intellect will control itself, and persuasion will intend our words.

[49.] And wholeheartedly, we will enjoy peace through the grace and loving-kindness of our Lord Jesus Christ, with whom be glory, dominion, and worship, to the Father and to the Holy Spirit, now and forever, and unto the ages of ages.

About the translation

This work is translated from the Greek of Sources Chrétiennes, Vol. 28: Jean Chrysostome sur l’incompréhensibilité de Dieu, Vol. 1: Homélies I–V, SC 28 bis (Paris 1950), the critical text of which is supplied by Anne-Marie Malingrey. The French of Robert Flacelière has been consulted.

See also the translation of Paul W. Harkins, in John Chrysostom, On the Incomprehensible Nature of God, ed. Hermigild Dressler, trans. Paul W. Harkins, vol. 72, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1984).

This translation will be released in serial form, with each following discourse appended here.

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