after birth remains in the bosom of the soul; so also the Word of God, even though He was begotten before the ages from God the Father, was not revealed to men; but remained again in the paternal bosom. And just as our word, when we wish, is born from our lips, and is revealed to all our neighbors; so also the Word of God, when He was pleased, was born from the lips of the prophets, and from the all-holy Mary, and then He became manifest in the whole world. For as our word is revealed when born from our lips, so indeed also the Word of God, born from the flesh of the ever-virgin Mary, was revealed to all creation, and those who believe in Him are saved. And just as our word, born from our lips, when it is born from those lips, neither departs from the soul, nor from its own lips, nor from the ears of those hearing, but is both in the soul, and in our lips, and in the ears of those hearing, and is nowhere lacking, even if a thousand thousands hear the word, the word is not diminished, but was always most full for us; so also the Word of God, even though He was born from the Virgin Mary, and from the lips of the prophets, yet He was not lacking from the Father, nor from the flesh, nor from all men, nor from all of creation, but was present everywhere, and was not diminished, but was most full. And so understand concerning God the Word, that He has a twofold birth, one from God the Father, and one from the flesh; and the one from the Father is before the ages, but the one from the flesh is in the last days; just as also our word is first born from the soul, and then from the lips. And these things concerning the two births of the Word of God. 784 Ques. 5. What is common to the holy Trinity? Ans. Common is the essence; common is the being without beginning; common is the power, the goodness, the wisdom, the justice. For the Father, and the Son, and the holy Spirit have all things equally, except for their own properties. For the property of the Father is being unbegotten, of the Son being begotten, and of the holy Spirit proceeding. Ques. 6. In God how many essences do you confess? Ans. I say one essence, one nature, one form, one kind, one glory, one dignity and lordship. Ques. 7. And how many hypostases do you confess in God? Ans. I confess three hypostases, three persons, three properties, three individuals, and three characters. Ques. 8. Why is the Father called Father? Ans. God is called Father, as preserving all things; as if the preserver of all things. Ques. 9. And why is the Son called Son? Ans. Son is said from 'such as', that is, of what kind and similar; for such as the Father is, such also is the Son, and by a change of the o to u, son. For the Son is similar to the Father. Ques. 10. And why is the Spirit called Spirit? Ans. Spirit is said from devising every nod quickly, that is, every nod is devised concisely through it. "For the holy Spirit searches all things, even the depths of God." Ques. 11. In God how many causes? Ans. I say one cause in God, and this is the Father. For the Father Himself begets the Son, and also sends forth the Spirit. Therefore know, that the Father alone is cause; but the Son is not cause, but caused. So that the Father alone is cause; and the caused are two, the Son and the Spirit. And the Father is called cause, because He begets, and is not begotten, He sends forth and is not sent forth. He begets the Son; and He also sends forth the holy Spirit. And for this reason the Father is called cause. Ques. 12. And how many are caused? Ans. Two are caused, the Son and the Spirit. The Son does not beget, but is begotten, and for this reason is called caused. Therefore if someone should ask, "In God how many causes do you confess?" say, "I say one cause." And which is this? The Father. And why is the Father called cause? Because He begets the Son and also sends forth the Spirit. But if he should ask you, "how many caused do you say are in the

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μετὰ τὴν γέννησιν μένει ἐν τοῖς ψυχικοῖς κόλποις· οὕτως καὶ ὁ τοῦ Θεοῦ Λό γος, κἂν καὶ ἐγεννήθη πρὸ τῶν αἰώνων ἐκ τοῦ Θεοῦ καὶ Πατρὸς, ἀλλ' οὐκ ἐφανεροῦτο τοῖς ἀνθρώποις· παρέμενε δὲ πάλιν ἐν τοῖς κόλποις τοῖς πατρικοῖς. Καὶ ὥσπερ ὁ ἡμέτερος λόγος, ὅταν βουληθῶμεν, γεννᾶται ἐκ τῶν χειλέων ἡμῶν, καὶ φανεροῦται ἐν τοῖς ὅλοις ἡμῶν πλησιάζουσιν· οὕτως καὶ ὁ τοῦ Θεοῦ Λόγος, ὅταν εὐδόκησεν, ἐγεννήθη ἐκ τῶν χειλέων τῶν προφητῶν, καὶ ἐκ τῆς πανάγνου Μαρίας, καὶ τότε γέγονε φανερὸς ἐν ὅλῳ τῷ κόσμῳ. Ὡς γὰρ φανεροῦται ὁ ἡμέτερος λόγος γεννηθεὶς ἐκ τῶν χειλέων ἡμῶν, οὕτως δὴ καὶ ὁ τοῦ Θεοῦ Λόγος, γεννηθεὶς ἐκ τῆς σαρκὸς τῆς ἀειπαρθένου Μαρίας, ἐφανερώθη πάσῃ τῇ κτίσει, καὶ οἱ πιστεύσαντες αὐτῷ σώζονται. Καὶ ὥσπερ ὁ ἡμέτερος λόγος, γεννηθεὶς ἐκ τῶν χειλέων ἡμῶν, ὅταν ἀπ' αὐτῶν τῶν χειλέων γεννᾶται, οὔτε ἀπὸ τῆς ψυχῆς λείπει, οὔτε ἀπὸ τῶν ἰδίων χειλέων, οὔτε ἀπὸ τῶν ὤτων τῶν ἀκουόντων, ἀλλ' ἔνι καὶ ἐν τῇ ψυχῇ, καὶ ἐν τοῖς χείλεσιν ἡμῶν, καὶ εἰς τὰ ὦτα τῶν ἀκουόντων, καὶ οὐ λείπει ποθὲν, κἂν καὶ χίλιαι χιλιάδες ἀκούσωσι τοῦ λόγου, οὐκ ἐλαττονοῦται ὁ λόγος, ἀλλ' ἀεὶ ἡμῶν πληρέστατος ἦν· οὕτως καὶ ὁ τοῦ Θεοῦ Λόγος, κἂν καὶ ἐγεννήθη ἐκ τῆς Παρθένου Μαρίας, καὶ ἐκ τῶν χειλέων τῶν προφητῶν, ἀλλ' οὖν οὔτε ἀπὸ τοῦ Πατρὸς ἔλειπε, οὔτε ἀπὸ τῆς σαρκὸς, οὔτε ἀπὸ πάντων τῶν ἀνθρώπων, οὔτε ἀπὸ ὅλης τῆς κτίσεως, ἀλλὰ πανταχοῦ παρῆν, καὶ οὐκ ἠλαττονήθη, ἀλλὰ πληρέστατος ἦν. Καὶ οὕτως νόει περὶ τοῦ Θεοῦ καὶ Λόγου, ὅτι διπλῆν ἔχει τὴν γέννησιν, μίαν ἐκ τοῦ Θεοῦ καὶ Πατρὸς, καὶ μίαν ἐκ τῆς σαρκός· καὶ ἡ μὲν ἐκ τοῦ Πατρὸς προαιώνιος, ἡ δὲ ἐκ τῆς σαρκὸς ἐπ' ἐσχάτων τῶν ἡμερῶν· ὥσπερ καὶ ὁ ἡμέτερος λό γος πρῶτον γεννᾶται ἀπὸ τῆς ψυχῆς, καὶ τότε ἐκ τῶν χειλέων. Καὶ ταῦτα περὶ τῶν δύο γεννήσεων τοῦ Λόγου τοῦ Θεοῦ. 784 Ἐρώτ. εʹ. Τί τὸ κοινὸν τῆς ἁγίας Τριάδος; Ἀπόκ. Κοινὸν ἡ οὐσία· κοινὸν τὸ ἄναρχον· κοινὸν ἡ δύναμις, ἡ ἀγαθότης, ἡ σοφία, ἡ δικαιοσύνη. Πάντα γὰρ ἐξ ἴσου ἔχει ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα, πλὴν τῶν ἰδίων αὐτῶν. Ἴδιον γὰρ τοῦ μὲν Πατρὸς τὸ ἀγέννητον, τοῦ δὲ Υἱοῦ τὸ γεννητὸν, τοῦ δὲ ἁγίου Πνεύματος τὸ ἐκπορευτόν. Ἐρώτ. ʹ. Ἐπὶ τοῦ Θεοῦ πόσας οὐσίας ὁμολο γεῖς; Ἀπόκ. Μίαν οὐσίαν λέγω, μίαν φύσιν, μίαν μορφὴν, ἓν γένος, μίαν δόξαν, μίαν ἀξίαν καὶ κυριότητα. Ἐρώτ. ζʹ. Ὑποστάσεις δὲ πόσας ὁμολογεῖς ἐπὶ τοῦ Θεοῦ; Ἀπόκ. Τρεῖς ὑποστάσεις ὁμολογῶ, τρία πρόσωπα, τρία ἴδια, τρία ἄτομα, καὶ τρεῖς χαρακτῆρας. Ἐρώτ. ηʹ. ∆ιὰ τί λέγεται ὁ Πατὴρ Πατήρ; Ἀπόκ. Πατὴρ λέγεται ὁ Θεὸς, ὡς τὰ πάντα τηρῶν· ὡσανεὶ πάντων τηρητής. Ἐρώτ. θʹ. Καὶ ὁ Υἱὸς διὰ τί λέγεται Υἱός; Ἀπόκ. Υἱὸς λέγεται παρὰ τὸ οἷος, ἤγουν ὁποῖος καὶ ὅμοιος· οἷος γὰρ ὁ Πατὴρ, τοιοῦτος καὶ ὁ Υἱὸς, καὶ τροπῇ τοῦ ο εἰς υ, υἱός. Ὅμοιος γὰρ ὁ Υἱὸς τῷ Πατρί. Ἐρώτ. ιʹ. Καὶ τὸ Πνεῦμα διὰ τί λέγεται Πνεῦμα; Ἀπόκ. Πνεῦμα λέγεται παρὰ τὸ πᾶν νεῦμα ὀξέως ἐπινοεῖν, ἤγουν πᾶσα νεῦσις συντόμως ἐπινοεῖται δι' αὐτοῦ. «Τὸ γὰρ ἅγιον Πνεῦμα τὰ πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ Θεοῦ.» Ἐρώτ. ιαʹ. Ἐπὶ τοῦ Θεοῦ πόσα αἴτια; Ἀπόκ. Ἓν αἴτιον ἐπὶ Θεοῦ λέγω, καὶ τοῦτό ἐστιν ὁ Πατήρ. Αὐτὸς γὰρ ὁ Πατὴρ γεννᾷ τὸν Υἱὸν, καὶ ἐκπορεύει καὶ τὸ Πνεῦμα. Λοιπὸν γίνωσκε, ὅτι ὁ Πατὴρ μόνος ἐστὶν αἴτιος· ὁ δὲ Υἱὸς οὐκ ἔστιν αἴτιος, ἀλλ' αἰτιατός. Ὥστε μὲν αἴτιός ἐστι μόνος ὁ Πατήρ· τὰ δὲ αἰτιατὰ δύο, ὁ Υἱὸς καὶ τὸ Πνεῦμα. Αἴτιος δὲ λέγεται ὁ Πατὴρ, διότι γεννᾷ, καὶ οὐ γεννᾶται, ἐκπορεύει καὶ οὐκ ἐκπορεύεται. Γεννᾷ μὲν τὸν Υἱόν· ἐκπορεύει δὲ καὶ τὸ Πνεῦμα τὸ ἅγιον. Καὶ διὰ τοῦτο λέγεται ὁ Πατὴρ αἴτιος. Ἐρώτ. ιβʹ. Καὶ πόσα αἰτιατά; Ἀπόκ. Αἰτιατὰ δύο, ὁ Υἱὸς καὶ τὸ Πνεῦμα. Οὐ γεννᾷ ὁ Υἱὸς, ἀλλὰ γεννᾶται, καὶ διὰ τοῦτο λέγεται αἰτιατός. Λοιπὸν ἐάν τις ἐρωτήσῃ, ὅτι ἐπὶ Θεοῦ πόσα αἴτια ὁμολογεῖς; εἰπὲ, ἓν αἴτιον λέγω. Καὶ ποῖόν ἐστι τοῦτο; Ὁ Πατήρ. Καὶ διὰ τί λέγεται αἴτιος ὁ Πα τήρ; ∆ιότι γεννᾷ τὸν Υἱὸν καὶ ἐκπορεύει καὶ τὸ Πνεῦμα. Ἐὰν δὲ ἐρωτήσῃ σε, ὅτι πόσα αἰτιατὰ λέγεις ἐπὶ τοῦ

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