Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith/Book III/Chapter 22

.&#8212;Concerning His growth.

He is, moreover, said to grow in wisdom and age and grace, increasing in age indeed and through the increase in age manifesting the wisdom that is in Him ; yea, further, making men&#8217;s progress in wisdom and grace, and the fulfilment of the Father&#8217;s goodwill, that is to say, men&#8217;s knowledge of God and men&#8217;s salvation, His own increase, and everywhere taking as His own that which is ours. But those who hold that He progressed in wisdom and grace in the sense of receiving some addition to these attributes, do not say that the union took place at the first origin of the flesh, nor yet do they give precedence to the union in subsistence, but giving heed to the foolish Nestorius they imagine some strange relative union and mere indwelling, understanding neither what they say nor whereof they affirm. For if in truth the flesh was united with God the Word from its first origin, or rather if it existed in Him and was identical in subsistence with Him, how was it that it was not endowed completely with all wisdom and grace? not that it might itself participate in the grace, nor share by grace in what belonged to the Word, but rather by reason of the union in subsistence, since both what is human and what is divine belong to the one Christ, and that He Who was Himself at once God and man should pour forth like a fountain over the universe His grace and wisdom and plenitude of every blessing.