Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 2

Chapter II.

The title of God is given in one sense to Christ, and in another to men.

name of God would for the faithful be amply sufficient to denote the glory of His Divinity, but by adding &#8220;over all, God blessed,&#8221; he excludes a blasphemous and perverse interpretation of it, for fear that some evil-disposed person to depreciate His absolute Divinity might quote the fact that the word God is sometimes applied by grace in the Divine economy temporarily to men, and thus apply it to God by unworthy comparisons, as where God says to Moses: &#8220;I have given thee as a God to Pharaoh,&#8221; or in this passage: &#8220;I said ye are Gods,&#8221; where it clearly has the force of a title given by condescension. For as it says &#8220;I said,&#8221; it is not a name showing power, so much as a title given by the speaker. But that passage also, where it says: &#8220;I have given thee as a God to Pharaoh,&#8221; shows the power of the giver rather than the Divinity of him who receives the title. For when it says: &#8220;I have given,&#8221; it thereby certainly indicates the power of God, who gave, and not the Divine nature, in the person of the recipient. But when it is said of our God and Lord Jesus Christ, &#8220;who is over all, God blessed for ever,&#8221; the fact is at once proved by the words, and the meaning of the words shown by the name given: because in the case of the Son of God the name of God does not denote an adoption by favour, but what is truly and really His nature.