Exposition of the orthodox faith.

 And is indicated by the common name of divinity. what i am saying would thus become clearer. one who considers the existence of adam, how he was broug

 The one doing and being able what it wills by its own authority, the other only being able and fulfilling the ministry which it has received from the

 And the blessed paul, writing to the corinthians at the end of the epistle, as if placing a seal upon his teaching, adds: the grace of our lord jesus

 Having received through the lord's signification both the son and the spirit, but no less for the sake of the ungrateful, using also the division acco

 In christ's discipleship of the world, both in the teaching of baptism, and furthermore both in the divine teaching and in the creation of the univers

 Being persuaded, but insofar as we advance through contemplation, uniting ourselves to him. thus, therefore, we understand the son to have been begott

 -teias, making the transgression disappear, and by the death that was not owed, abolishing the one that was owed and as he is god, he both raises up

 Could call. but such a joining of materials together is by nature constituted to make a house for us. of course, when the house is dismantled, the mat

 Poured out, it would not have defined for us even the measures of the day, nor presented an orderly motion and the one who made it. but if you say to

 Has inclined towards the race and has all but already leaned out of the gates and awaits the signal of the starter and for you who wish to signal the

 He changed the body into his own substance, let us ask again, how was the body changed into the substance of the word. therefore, having been changed

 They will try to be ignorant, and before these things, of divine worship. and indeed, they will wish to trace out the knowledge of divine things to th

 Let us sing a song of victory, shouting, “the good fight, o logos, you have fought, you have finished the race, you have kept the faith, henceforth th

the one doing and being able what it wills by its own authority, the other only being able and fulfilling the ministry which it has received from the divinity. Since the division is thus, it is necessary to examine with precision, after setting forth the divine utterances, with which they instruct us to rank the Son and the Spirit; for it is necessary, for the nurslings of the church, not to direct divine matters by human reasonings, but to make the exposition according to the will of the Spirit's teaching of the words. And let David first teach us. For he, having composed a hymn to God out of the whole of creation, then having discoursed on all things in heaven, and having enumerated all the powers in it, and likewise having made a narrative about the earth and all things in it, does not include in this doxology the Son and the Spirit, clearly as being conjoined with the divine nature; for if he had known them to be of created substance, he would not have left these alone unmentioned, which he would have reasonably mentioned first and most of all the other powers. And likewise also the blessed Paul, being possessed by a divine fire and showing the burning intensity of his love for God and testifying to the steadfastness of his affection, says thus: For I am persuaded that neither life nor world nor death, nor angels nor powers nor principalities, nor things present nor things to come, nor height nor depth nor any other creature, will be able to separate us from the love of God which is in Christ Jesus our Lord. For he too, having enumerated world and life and death, and angels and powers and principalities, and things present and things to come, and height and depth, since he found nothing left in created nature, still possessed by the impulse to cry out and testify, completed the statement by adding a certain hyperbole, bringing in 'any other creature'. Therefore, having revealed by the hyperbole of what was said his immovable longing for God, if he had known the Son and the Spirit to be of created substance, would he not have made his narrative of them along with the others? But that the Son and the Spirit are not conjoined with created nature must be known from these and similar things; and it was possible to set forth many other such testimonies, but since the discourse is for the sons of the church, and our purpose is to speak briefly, I think that what has been said is sufficient. It would then remain to show that the Son and the Spirit are ranked with the divine nature. And first I will mention the most decisive point. Therefore our Lord Jesus Christ, after his resurrection from the dead, being about to make his ascension into heaven, taught the apostles about the discipleship of the nations and the teaching of baptism: Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.

μὲν κατ' ἐξουσίαν ἃ ἂν βούληται καὶ ποιοῦσα καὶ δυναμένη, ἡ δὲ τὴν διακονίαν ἣν παρὰ τῆς θεότητος εἴληφεν μόνην καὶ δυναμένη καὶ πληροῦσα. Oὕτω τῆς διαιρέσεως ἐχούσης, εἰς μέσον τὰς θείας παραθεμένους φωνὰς σκοπεῖν δεῖ μετὰ ἀκριβείας, τίνι συντάττειν παιδεύουσιν τὸν υἱὸν καὶ τὸ πνεῦμα· δεῖ γὰρ πρὸς τοὺς τῆς ἐκκλησίας τροφίμους μὴ λογισμοῖς ἀνθρωπίνοις διευθύνειν τὰ θεῖα, ἀλλὰ πρὸς τὸ βούλημα τῆς διδασκαλίας τοῦ πνεύματος τῶν λόγων ποιεῖ σθαι τὴν ἔκθεσιν. Καὶ πρῶτος ἡμᾶς ∆αυῒδ διδασκέτω. Ὕμνον γὰρ οὗτος ἐξ ὁλοκλήρου τῆς κτίσεως συνθεὶς τῷ θεῷ, εἶτα περὶ τῶν κατ' οὐρανὸν ἁπάντων διαλαβών, πάσας τε τὰς ἐν αὐτῷ δυνάμεις ἀπαριθμησάμενος, ὁμοίως δὲ καὶ περὶ γῆς καὶ τῶν ἐν αὐτῇ ἁπάντων τὴν ἀφήγησιν ποιησά μενος, οὐ συμπαραλαμβάνει τῇ δοξολογίᾳ ταύτῃ τὸν υἱὸν καὶ τὸ πνεῦμα, ὡς τῇ θείᾳ φύσει συνεζευγμένα δηλονότι· οὐ γὰρ ἄν, εἰ τῆς κτιστῆς οὐσίας ἠπίστατο, ταῦτα μόνα ἀφῆκεν ἀκατονόμαστα, ὧν γε πρῶτον καὶ μάλιστα τῶν ἄλ λων ἁπασῶν δυνάμεων εἰκότως ἂν ἐμνημόνευσεν. Ὁμοίως δὲ καὶ ὁ μακάριος Παῦλος, θείῳ πυρὶ κάτοχος ὢν καὶ τὸ δια καὲς τῆς περὶ τὸν θεὸν ἀγάπης ἐνδεικνύμενος καὶ τὸ βέ βαιον τοῦ φίλτρου μαρτυρούμενος, οὕτως φησίν· Πέ πεισμαι γὰρ ὅτι οὔτε ζωὴ οὔτε κόσμος οὔτε θάνατος, οὔτε ἄγγελοι οὔτε δυνάμεις οὔτε ἀρχαί, οὔτε ἐνεστῶτα οὔτε μέλ λοντα, οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνή σεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. Ὁμοίως γὰρ καὶ αὐτὸς ἀπαριθμη σάμενος καὶ κόσμον καὶ ζωὴν καὶ θάνατον, ἀγγέλους τε καὶ δυνάμεις καὶ ἀρχάς, καὶ ἐνεστῶτα καὶ μέλλοντα, ὕψωμά τε καὶ βάθος, ἐπεὶ μηδὲν ηὕρισκεν ὑπολιμπανόμενον τῇ κτιστῇ φύσει, ἔτι δὲ τοῦ βοᾶν καὶ μαρτύρεσθαι τῆς ὁρμῆς ἐχόμε νος, ὑπερβολικόν τι προσθεὶς τὸν λόγον ἐπλήρωσεν, κτίσιν ἑτέραν ἐπαγαγών. Ἀρα οὖν, καὶ τῇ τοῦ λεχθέντος ὑπερ βολῇ τὸν ἀμετακίνητον αὑτοῦ περὶ τὸν θεὸν πόθον παραδη λώσας, εἰ τῆς κτιστῆς οὐσίας ἠπίστατο τὸν υἱὸν καὶ τὸ πνεῦμα, οὐκ ἂν αὐτῶν μετὰ τῶν ἄλλων τὴν ἀφήγησιν ἐποιή σατο; Ἀλλ' ὅτι μὲν οὐ συνέζευκται τῇ κτιστῇ φύσει ὁ υἱὸς καὶ τὸ πνεῦμα, ἀπὸ τούτων καὶ τῶν τοιούτων ἰστέον· ἐνῆν δὲ παραθέσθαι καί τινας ἄλλας τοιαύτας παμπληθεῖς μαρ τυρίας, ἀλλ', ἐπεὶ πρὸς ἐκκλησίας υἱεῖς ὁ λόγος, ἡμῖν δὲ ὁ σκοπὸς διὰ συντόμων εἰπεῖν, ἀποχρῆν ἡγοῦμαι καὶ τὰ ·η θέντα. Ὑπόλοιπον δ' ἂν εἴη ἐπιδεικνύναι ὡς τῇ θείᾳ φύσει ὁ υἱὸς συντέτακται καὶ τὸ πνεῦμα. Καὶ πρῶτόν γε τοῦ και ριωτάτου μνησθήσομαι. Ὁ οὖν κύριος ἡμῶν Ἰησοῦς Χριστὸς μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, τὴν εἰς οὐρανοὺς ἄνοδον ποι εῖσθαι μέλλων, καὶ τὴν τῶν ἐθνῶν μαθητείαν καὶ τὴν τοῦ βαπτίσματος διδαχὴν τοὺς ἀποστόλους ἐπαίδευσεν· Πορευ θέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.