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we may live. Christ is wrapped in swaddling clothes and clean linens; let us be loosed from the chains of sin, and let us clothe ourselves in the divine splendor. Christ in a new tomb; let us cleanse ourselves of the old leaven, and become a new lump, that we may be called an abode of Christ. Christ in Hades; let us descend with him to the humility that exalts, that we may also be raised with him, and exalted with him, and glorified with him, ever seeing and being seen by God. You who are from of old, be freed; you who are bound, come forth; you who are in darkness, be revealed; be released, you captives; and you who are blind, receive your sight; arise, O sleeping Adam, and rise from the dead; for Christ the resurrection has appeared. But, if it seems good, let us make the beginning of our discourse from above; for thus it would be at once clearer and more persuasive, and would make its way along a smooth path; and pray for me for the divine illumination of the Holy Spirit, without which the wise are foolish, and with which the unlettered become wiser than the very wise. 4. God is the cause of all things, but he is not from anything, wherefore he is also unbegotten; having a hypostatic, co-eternal Word, begotten from him without flux and without time, never separated from the Father; perfect God, like in all things to the one who begot him, except for the 96.605 unbegottenness, one in essence and power, will and energy, kingdom and lordship; not without cause; for he is from the Father; not beginning from time; for there was not a time when the Father was, that the Son was not; for the Father is Father of the Son, and the Father would not be the Father if the Son did not exist, having existence simultaneously with the Father, begotten from him without interval, and remaining in him without departure, being the wisdom of the one who begot him, and hypostatic power, God by nature, consubstantial with the Father, not known without the Spirit; for the Holy Spirit also proceeds from the Father, of equal strength, of the same perfection, of the same operation, of the same power, co-eternal, hypostatic, coming forth not in the manner of a Son, but by way of procession; this is another mode of existence, divine and incomprehensible; in all things like the Father and the Son, good, ruling, Lord, creator, God by nature, consubstantial with the Father and the Son, reigning together, glorified together, worshipped together by all creation. This is what is worshipped by us. The Father is the unbegotten begetter of the Son; for he is not from anyone; the Son is the offspring of the Father, as having been begotten of him; the Holy Spirit of God and the Father, as proceeding from him, which is also said to be of the Son, as being manifested through him, and imparted to creation, but not having its existence from him. One God, because there is one Godhead, one power, one essence, one will, one energy, undivided in the hypostases alone which are divided, that is, in the properties of their existence. 96.608 For to the Father alone belongs unbegottenness, to the Son alone, being begotten of the Father without beginning, without time, and eternally, and to the Spirit alone, proceeding without time and eternally. One Trinity, simple, uncompounded, infinite essence, incomprehensible light, unlimited power, an ocean of goodness, one God glorified undividedly in three perfect hypostases. 5. He himself made out of nothing angels, heaven, earth, and all things in them; ethereal fire, and an abyss of waters; air, a storehouse of breath, and a most transparent vehicle of light, a second firmament established in the water, a boundary between the waters above and the waters of the abyss, which indeed he has also called heaven; the shining sun, the twin-coursed worker of day and night, lighting up all things with its splendid flashes; the moon illuminating the night, and mixing a fiery glow from the solar splendor; these stars, the ornaments of the firmament; and indeed all things on earth; flowers of every kind and of great use, grass yielding seed, fruit-bearing trees, a most beautiful adornment for the earth; all kinds of tribes of animals swimming in the waters, great and extraordinary sea creatures; various reptiles

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ζήσωμεν. Χριστὸς σπαργάνοις καὶ σινδόσι καθαραῖς ἐνειλίττεται· λυθῶμεν τῶν τῆς ἁμαρτίας σειρῶν, καὶ τὴν θείαν αἴγλην ἀμφιασώμεθα. Χριστὸς ἐν τάφῳ καινῷ· ἑαυτοὺς ἐκκαθάρωμεν τῆς παλαιᾶς ζύμης, καὶ νέον γενώμεθα φύραμα, ἵνα Χριστοῦ χρηματίσωμεν καταγώγιον. Χριστὸς ἐν ᾅδῃ· πρὸς τὴν ὑψοποιὸν ταπείνωσιν συγκατέλθωμεν, ἵνα καὶ συναναστῶμεν, καὶ συνυψωθῶμεν, καὶ συνδοξασθῶμεν, τὸν Θεὸν ὁρῶντες ἀεὶ καὶ ὁρώμενοι. Οἱ ἀπ' αἰῶνος, ἐλευθερώθητε· οἱ πεπεδημένοι, ἐξέλθετε· οἱ ἐν τῷ σκότει, ἀνακαλύφθητε· ἀφέθητε, οἱ αἰχμάλωτοι· καὶ τυφλοὶ, ἀναβλέψατε· ἔγειραι, ὁ καθεύδων Ἀδὰμ, καὶ ἀνάστα ἐκ τῶν νεκρῶν· ἐπεφάνη γὰρ Χριστὸς ἡ ἀνάτασις. Ἀλλ', εἰ δοκεῖ, ἄνωθεν τοῦ λόγου τὴν ἀρχὴν ποιησώμεθα· οὕτω γὰρ ἂν σαφέστερος ἅμα καὶ πιθανότερος, καὶ διὰ λείας εἴη τῆς τρίβου τὴν πορείαν ποιούμενος· καί μου ἐπεύξασθε τὴν θείαν τοῦ ἁγίου Πνεύματος ἔλλαμψιν, ἧς ἄνευ οἱ σοφοὶ μὲν ἀνόητοι, καὶ μεθ' ἧς οἱ ἀγράμματοι τῶν λίαν σοφῶν σοφώτεροι γίγνονται. δʹ. Πάντων μὲν αἴτιος ὁ Θεὸς, αὐτὸς δὲ οὐκ ἔκ τινος, διὸ καὶ ἀγέννητος· λόγον ἔχων ἐνυπόστατον, συναΐδιον, ἐξ αὐτοῦ ἀῤῥεύστως καὶ ἀχρόνως γεννώμενον, οὐδέποτε τοῦ Πατρὸς χωριζόμενον· τέλειον Θεὸν, τῷ γεγεννηκότι κατὰ πάντα ὅμοιον, πλὴν τῆς 96.605 ἀγεννησίας, ἕν τε οὐσίᾳ καὶ δυνάμει, βουλήσει τε καὶ ἐνεργείᾳ, βασιλείᾳ τε καὶ κυριότητι· οὐκ ἀναίτιον· ἐκ τοῦ Πατρὸς γάρ· οὐκ ἀπὸ χρόνου ἀρξάμενον· οὐ γὰρ ἦν ποτε ὁ Πατὴρ, ὅτε οὐκ ἦν ὁ Υἱός· Υἱοῦ γὰρ Πατὴρ ὁ Πατὴρ, καὶ οὐκ ἔσται ὁ Πατὴρ μὴ ὄντος Υἱοῦ, ἅμα τῷ Πατρὶ τὴν ὕπαρξιν ἔχοντος ἀδιαστάτως ἐξ αὐτοῦ γεννώμενον, καὶ ἐν αὐτῷ ἀνεκφοιτήτως μένοντα, σοφίαν ὄντα τοῦ γεγεννηκότος, καὶ ἐνυπόστατον δύναμιν, φύσει Θεὸν, τῷ Πατρὶ ὁμοούσιον, οὐκ ἄνευ Πνεύματος γνωριζόμενον· καὶ Πνεῦμα γὰρ ἅγιον τοῦ Πατρὸς ἐκπορεύεται, ὁμοσθενὲς, ταυτοτελὲς, ταυτουργὸν, ταυτοδύναμον, συναΐδιον, ἐνυπόστατον, οὐχ ὑϊκῶς, ἀλλ' ἐκπορευτῶς προερχόμενον· ἄλλος οὗτος τῆς ὑπάρξεως ὁ τρόπος, θεῖος καὶ ἄληπτος· τῷ Πατρὶ καὶ τῷ Υἱῷ κατὰ πάντα ὅμοιον ἀγαθὸν, ἡγεμονικὸν, Κύριον, δημιουργὸν, φύσει Θεὸν τῷ Πατρὶ καὶ τῷ Υἱῷ ὁμοούσιον, συμβασιλεῦον, συνδοξαζόμενον, συμπροσκυνούμενον ὑπὸ πάσης τῆς κτίσεως. Τοῦτ' ἡμῖν ἐστι τὸ λατρευόμενον. Πατὴρ Υἱοῦ γεννήτωρ ἀγέννητος· οὐ γὰρ ἔκ τινος· Υἱὸς τοῦ Πατρὸς γέννημα, ὡς ἐξ αὐτοῦ γεγεννημένος· Πνεῦμα ἅγιον τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἐξ αὐτοῦ ἐκπορευόμενον, ὅπερ καὶ τοῦ Υἱοῦ λέγεται, ὡς δι' αὐτοῦ φανερούμενον, καὶ τῇ κτίσει μεταδιδόμενον, ἀλλ' οὐκ ἐξ αὐτοῦ ἔχον τὴν ὕπαρξιν. Εἷς Θεὸς, ὅτι μία θεότης, μία δύναμις, μία οὐσία, μία βούλησις, μία ἐνέργεια, ἀμέριστος ἐν μεμερισμέναις μόναις ταῖς ὑποστάσεσιν, ἤτοι ταῖς τῆς ὑπάρξεως ἰδιότησι. 96.608 Μόνῳ γὰρ τῷ Πατρὶ τὸ ἀγέννητον, Μόνῳ τῷ Υἱῷ τὸ ἐκ τοῦ Πατρὸς ἀνάρχως ἀχρόνως καὶ ἀϊδίως γεγεννῆσθαι, καὶ τὸ ἐκπορεύεσθαι ἀχρόνως καὶ ἀϊδίως μόνῳ τῷ Πνεύματι. Τριὰς μία, ἁπλῆ, ἀσύνθετος, οὐσία ἄπειρος, φῶς ἀκατάληπτον, δύναμις ἀπεριόριστος, πέλαγος ἀγαθότητος, εἷς Θεὸς ἐν τρισὶ τελείαις ταῖς ὑποστάσεσιν ἀμερίστως δοξολογούμενος. εʹ. Αὐτὸς ἐκ μὴ ὄντων ἀγγέλους ἐποίησεν, οὐρανὸν, γῆν, καὶ πάντα τὰ ἐν αὐτοῖς· πῦρ αἰθέριον, καὶ ὑδάτων ἄβυσσον· ἀέρα πνοῆς ταμιεῖον, καὶ φωτὸς διειδέστατον ὄχημα, πόλον δεύτερον ἐν ὕδατι στερεούμενον, τῶν μεταρσίων τε καὶ ἀβυσσίων ὑδάτων μεταίχμιον, ὃ δὴ καὶ οὐρανὸν κέκληκε· φαέθοντα ἥλιον, ἡμέρας καὶ νυκτὸς διπλοδρόμον ἐργάτην, πάντα φρυκτωροῦντα τοῖς ἀγλαοῖς ἀμαρύγμασι· σελήνην τὴν νύκτα καταφωτίζουσαν, καὶ τῆς ἡλιακῆς αἴγλης συγκιρνῶσαν τὴν φλόγωσιν· ἄστρα δὴ ταῦτα τοῦ στερεώματος ὡραΐσματα· καὶ πάντα δὴ τὰ ἐπίγεια· ἄνθη παντοδαπὰ καὶ πολύχρηστα, σπερματίζοντα χόρτον, ξύλα κάρπιμα, κόσμον τῇ γῇ ὡραιότατον· ζώων παντοῖα φῦλα τοῖς ὕδασιν ἐννηχόμενα, κήτη μεγάλα τε καὶ ἐξαίσια· ἑρπετῶν ποικίλα