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subsisting, the Father; and Life subsisting essentially, co-existing, the Holy Spirit.

1.4 (δ΄) One God, begetter of one Son, Father, and source of one Holy Spirit; a Monad without confusion, and an indivisible Trinity; a Mind without beginning, alone the Begetter of the alone essentially unbegotten Word; and the source of the alone eternal Life, that is, the Holy Spirit.

1.5 (ε΄) One God, because one Godhead. A Monad without beginning, and beyond being, and without parts and indivisible; the same is monad and Trinity, and so forth.

1.6 (στ΄) If all participation is preconceived before the participants; clearly, then, the cause of beings incomparably transcends all beings in every way, pre-existing by nature and preconceived before beings; not as the substance of accidents; since the Divine would be shown to be composite, having the subsistence of beings for the completion of its own existence; but as that which is beyond-being is to being. For if the arts invented the forms of things from themselves, and universal nature the species of things under it, much more did God, as beyond-being, bring into subsistence the essences of beings from non-beings, and is even more infinitely removed from the position of beyond-beingness; He who also yoked the arts to sciences for the discovery of forms, and gave to nature the effective energy for the species, and brought into subsistence the very being of substances, which is what it is.

1.7 (ζ΄) He who is participated in by beings not according to substance, but wills to be participated in by those who are able in another way, does not at all depart from His hiddenness according to substance; since even the very manner, 15∆_018 by which He wills to be participated in, remains forever unrevealed to all. Therefore, just as God is participated in by His will, in a manner which He Himself knows; 1181 so also by His will He brought into subsistence the participants, according to a principle which He Himself understands, through the surpassing power of His goodness. Therefore, that which came to be by the will of the maker could never be co-eternal with Him who willed it to be.

1.8 (η΄) The Word of God, having been born once according to the flesh, is always willingly born according to the spirit out of love for mankind in those who are willing; and becomes an infant, forming Himself in them through the virtues; and appearing to the extent that He knows the one receiving Him can contain; not out of envy diminishing the manifestation of His own greatness, but measuring it by the capacity of those who long to see. Thus the Word of God, while always appearing in the modes of the participants, always remains, by the transcendence of the mystery, unseen by all. Wherefore the divine Apostle, wisely contemplating the power of the mystery, says: Jesus Christ is the same yesterday and today and forever; knowing that the mystery is always new, and never grows old by the comprehension of the mind.

1.9 (θ΄) Christ the God is born, becoming man by the assumption of flesh having an intelligent soul; He who granted to beings their generation from non-beings; whom a Virgin supernaturally bore, without impairing any token of her virginity. For as He Himself became man without altering His nature, nor changing His power; so He makes her who bore Him both a mother, and preserves her a virgin, at the same time interpreting one wonder by another, and concealing the one by the other. Since through Himself God is always a mystery according to essence, bringing Himself forth from His natural hiddenness only so much as to make it more hidden through His manifestation; and again making the virgin who bore him a mother 15∆_020 only so much as to make the conception an indissoluble bond of virginity.

1.10 (ι΄) Natures are renewed, and God becomes man; not only the divine and stable and immovable, moving towards the moved and unstable, that He might stop it from being borne along; nor only the human, without seed and beyond nature, cultivating flesh brought to perfection for the Word, that it might cease from being borne along; but also a star from the east in

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ὑφεστῶτα, τόν Πατέρα· καί Ζωήν ὑφεστῶσαν οὐσιωδῶς συνυπάρχουσαν, τό Πνεῦμα τό ἅγιον.

1.4 (δ΄) Εἷς Θεός, ἑνός Υἱοῦ γεννήτωρ, Πατήρ, καί Πνεύματος ἑνός ἁγίου πηγή· μονάς ἀσύγχυτος, καί Τριάς ἀδιαίρετος· Νοῦς ἄναρχος, μόνου μόνος οὐσιωδῶς ἀνάρχου Λόγου Γεννήτωρ· καί μόνης ἀϊδίου Ζωῆς, ἤγουν Πνεύματος ἁγίου, πηγή.

1.5 (ε΄) Εἷς Θεός, ὅτι μία Θεότης. Μονάς ἄναρχος, καί ὑπερούσιος, καί ἀμερής καί ἀδιαίρετος· ἡ αὐτή μονάς καί Τριάς, καί τά ἑξῆς.

1.6 (στ΄) Εἰ πᾶσα μετοχή τῶν μετεχόντων προεπινοεῖται· πάντων δηλαδή σαφῶς ὑπέρκειται τῶν ὄντων ἀσυγκρίτως κατά πάντα τρόπον ἡ τῶν ὄντων αἰτία, κατά φύσιν προϋπάρχουσά τε καί προεπινοουμένη τῶν ὄντων· οὐχ ὡς οὐσία συμβεβηκότων· ἐπεί σύνθετον ἀποδειχθήσεται τό Θεῖον, εἰς συμπλήρωσιν ἔχον τῆς οἰκείας ὑπάρξεως τήν τῶν ὄντων ὑπόστασιν· ἀλλ' ὡς οὐσίας, τό ὑπερούσιον. Εἰ γάρ αἱ μέν τέχναι, τῶν ἐξ αὐτῶν ἐφεῦρον τά σχήματα, ἡ δέ καθόλου φύσις, τά εἴδη τῶν ὑπ᾿ αὐτήν, πολλῷ μᾶλλον ὁ Θεός τάς τῶν ὄντων οὐσίας ἐκ μή ὄντων ὑπέστησεν, ὡς ὑπερούσιος, καί ἔτι μᾶλλον τῆς καθ᾿ ὑπερουσιότητα θέσεως, ἀπείρως ἐξῃρημένος· ὁ καί τάς τέχνας συζεύξας πρός ἐξεύρεσιν σχημάτων τάς ἐπιστήμας, καί τῇ φύσει δούς τήν ἀπεργαστικήν τῶν εἰδῶν ἐνέργειαν, καί αὐτό τό εἶναι τῶν οὐσιῶν, ὅπερ ἐστίν ὑποστησάμενος.

1.7 (ζ΄) Ὁ τοῖς οὖσι μή κατ᾿ οὐσίαν ὑπάρχων μεθεκτός, κατ᾿ ἄλλον δέ τρόπον μετέχεσθαι τοῖς δυναμένοις βουλόμενος, τοῦ κατ᾿ οὐσίαν κρυφίου παντελῶς οὐκ ἐξίσταται· ὁπότε καί αὐτός ὁ τρόπος, 15∆_018 καθ᾿ ὅν θέλων μετέχεται, μένει διηνεκῶς τοῖς πᾶσιν ἀνέκφαντος. Οὐκοῦν, ὥσπερ ὁ Θεός θέλων μετέχεται, καθ᾿ ὅν αὐτός οἶδε τρόπον· 1181 οὕτω καί θέλων ὑπέστησε τά μετέχοντα, καθ᾿ ὅν αὐτός ἐπίσταται λόγον, δι᾿ ὑπερβάλλουσαν ἀγαθότητος δύναμιν. Οὐκοῦν τό θελήσει τοῦ πεποιηκότος γενόμενον, οὐκ ἄν εἴη ποτέ θελήσαντι αὐτό γενέσθαι, συναΐδιον.

1.8 (η΄) Ὁ τοῦ Θεοῦ Λόγος ἐφάπαξ κατά σάρκα γεννηθείς, ἀεί γεννᾶται θέλων κατά πνεῦμα διά φιλανθρωπίαν τοῖς θέλουσι· καί γίνεται βρέφος, ἑαυτόν ἐν ἐκείνοις διαπλάττων ταῖς ἀρεταῖς· καί τοσοῦτον φαινόμενος, ὅσον χωρεῖν ἐπίσταται τόν δεχόμενον· οὐ φθόνῳ σμικρύνων τοῦ οἰκείου μεγέθους τήν ἔκφανσιν, ἀλλά μέτρῳ σταθμίζων τῶν ὁρᾷν ποθούντων τήν δύναμιν. Οὕτως ἀεί καί φαινόμενος ὁ τοῦ Θεοῦ Λόγος τοῖς τρόποις τῶν μετόχων, ἀεί διαμένει κατά τήν ὑπερβολήν τοῦ μυστηρίου, τοῖς πᾶσιν ἀθέατος. Ὅθεν σοφῶς τοῦ μυστηρίου τήν δύναμιν διασκοπήσας ὁ θεῖος Ἀπόστολος, φησίν· Ἰησοῦς Χριστός, χθές καί σήμερον, ὁ αὐτός καί εἰς τούς αἰῶνας· εἰδώς ἀεί καινόν τό μυστήριον, καί μηδέποτε περιλήψει νοός παλαιούμενον.

1.9 (θ΄) Γεννᾶται Χριστός ὁ Θεός, προσλήψει σαρκός ψυχήν ἐχούσης νοεράν γενόμενος ἄνθρωπος· ὁ παρασχόμενος τοῖς οὖσιν ἐκ μή ὄντων τήν γένεσιν· ὅν Παρθένος ὑπερφυῶς τεκοῦσα, παρέλυσεν οὐδέν τῆς παρθενίας τεκμήριον. Ὡς γάρ αὐτός ἄνθρωπος γέγονεν, οὐκ ἀλλοιώσας τήν φύσιν, οὐδ᾿ ἀμείψας τήν δύναμιν· οὕτω τήν τεκοῦσαν καί μητέρα ποιεῖ, καί παρθένον διατηρεῖ, θαύματι θαῦμα κατά ταυτό διερμηνεύων ἅμα, καί θατέρῳ κρύπτων τό ἕτερον. Ἐπειδή δι᾿ ἑαυτόν ὁ Θεός ἀεί κατ᾿ οὐσίαν ὑπάρχει μυστήριον, τοσοῦτον ἑαυτόν ἐξάγων τῆς φυσικῆς κρυφιότητος, ὅσον ταύτην πλέον διά τῆς ἐκφάνσεως κρυφιωτέραν ἐργάζεσθαι· καί τοσοῦτον πάλιν μητέρα τήν τεκοῦσαν παρθένον 15∆_020 ποιούμενος, ὅσον τήν κύησιν ἄλυτον τῆς παρθενίας δεσμόν ἀπεργάζεσθαι.

1.10 (ι΄) Καινοτομοῦνται φύσεις, καί Θεός ἄνθρωπος γίνεται· οὐ μόνον ἡ θεία καί σταθερά καί ἀκίνητος, κινουμένη πρός τήν κινουμένην καί ἄστατον, ἵνα στήσῃ τοῦ φέρεσθαι· οὐδέ μόνον ἡ ἀνθρωπίνη δίχα σπορᾶς ὑπέρ φύσιν γεωργοῦσα σάρκα τῷ Λόγῳ τελεσφορουμένην, ἵνα στῇ τοῦ φέρεσθαι· ἀλλά καί ἀστήρ ἐξ ἀνατολῶν ἐν