De sancta trinitate DE SACROSANCTA TRINITATE LIBER

 All beings are either created or uncreated. If, then, they are created, they are also by all means changeable. For those things whose being began from

 is the Divine. And how is that which moves not also circumscribed by place? 77.1125 The Divine alone, therefore, is motionless, moving all things thro

 CHAPTER 5.

 the doctrines and of each heresy the useful part remains, from the Jewish conception, the unity of nature and from Hellenism, only the distinction i

 Whom saying to be before all ages, we show that His generation is without time and without beginning. For the Son of God was not brought from non-bein

 Man, it is clear, begets in a contrary way, being subject to generation and corruption and flux and multiplication, and being clothed in a body, and h

 And this too must be known, that the name of fatherhood and sonship and procession was not transferred from us to the blessed Godhead but on the cont

 but the mode of difference, not at all. At the same time are both the begetting of the Son from the Father, and the procession of the Holy Spirit. The

 likeness, but identity), and the one impulse of the motion. For there is one essence, one goodness, one power, one will, one energy, 77.1144 one autho

 the illumination of the ray is imparted to us, and this is what illuminates us, and is participated in by us. But the Son we call neither of the Spiri

 we accomplish most honorable things by our own hands. By right hand, His aid in favorable circumstances, from the fact that we too use the right han

 This Son and Word of God the Father, through whom the Father created all creation, as through his own wisdom and power (for he is the wisdom and power

 sinning is of the will, or it also comes upon us against our will from inattention. Rather, even inattention itself is a sin, or at least the beginnin

 He slept, He conversed, just as we do, but was in every way without sin. This is beyond us. For who among us could be found entirely blameless in thin

 wills in Christ and willing according to both wills, and working according to both energies, is one and the same God-man not divided into God specif

 Principal will, the willing, which is natural will, as has been shown. Will is also said of the thing willed which in humans is hypostatic, not the s

 CHAPTER 22.

 he was conversant with and, The Lord created me the beginning of his ways for his works and, Therefore your God has anointed you with the oil of gla

 Of these things said of Christ in a human manner, whether in words or in deeds, there are six modes. For some of them were done and said according to

 of the consummation of the age and such like things. For as God, He is with us. But the things befitting His humanity, as, They took hold of His feet

 identity, and their mutual indwelling. In this sense we can say of Christ: This our God was seen upon the earth, and dwelt among men and, This man is

CHAPTER 5.

This therefore, the one and only God, is not without reason. And having a Word, He will not have one that is non-subsistent, not beginning to be, nor ceasing to be (for there was never a time when God was without the Word); but he always has his own Word, begotten from himself, not according to our word, non-subsistent and poured into the air, but subsistent, living, perfect, not proceeding outside of him, but always being in him. For where will he be, becoming outside of him? For since our nature is mortal and easily dissolved, for this reason our word is also non-subsistent. But God, being eternal and being perfect, will have his own Word, perfect and subsistent, and always being, and living, and having all that the Begetter has. For just as our word, proceeding from the mind, is neither entirely the same as the mind, nor altogether other (for being from the mind, it is other than it; but in bringing the mind itself to manifestation, it is no longer altogether other than the mind; but being one according to nature, it is other in subject); so also the Word of God, by subsisting in himself, is distinguished from him from whom he has his hypostasis; but by showing in himself the same things which are seen in God, he is the same in nature with him. For just as perfection in all things is seen in the Father, so also will it be seen in the Word begotten of him.

CHAPTER 6.

And the Word must also have a Spirit. For indeed our word is not without spirit; but in our case the spirit is foreign to our substance (for it is a drawing in and movement of air 77.1129 drawn in and poured forth for the constitution of the body; which at the time of utterance becomes the voice of the word, bearing in itself the power of the word); but in the case of the divine nature, which is simple and uncompounded, that there is a Spirit of God must be piously confessed, so that the Word of God may not be more deficient than our word; but it is not pious to consider the spirit something foreign entering God from without, as is the case with us composite beings. But just as hearing of the Word of God, we did not think of him as non-subsistent, nor acquired by learning, nor uttered by a voice, nor poured into the air and dissolved, but as subsisting in his own essence, and having will and energy, and all-powerful; so also having learned of the Spirit of God, who accompanies the Word and manifests his energy, we do not conceive of a non-subsistent breath (for thus the majesty of the divine nature would be degraded to lowliness, if the Spirit in him were also supposed to be in likeness to our spirit), but a substantial power, seen itself by itself in its own proper hypostasis, proceeding from the Father, and resting in the Word, and being the manifestor of him; not able to be separated from God, in whom he is, and from the Word whom he accompanies; nor enduring to come to non-existence; but in the likeness of the Word, existing in hypostasis, living, having free will, self-moving, active, always willing the good, and for every purpose having power concurrent with will; having neither beginning nor end. For the Father was never without the Word, nor the Word without the Spirit. Thus through the unity according to nature the polytheistic error of the Greeks is abolished; and through the acceptance of the Word and of the Spirit, the error of the Jews is overthrown 4

ΚΕΦΑΛ. Εʹ.

Οὗτος τοίνυν ὁ εἷς καὶ μόνος Θεὸς, οὐκ ἄλογός ἐστι. Λόγον δὲ ἔχων, οὐκ ἀνυπόστατον ἔξει, οὐκ ἀρξάμενον τοῦ εἶναι, οὐδὲ παυσόμενον (οὐ γὰρ ἦν ποτε, ὅτε ἦν ὁ Θεὸς ἄλογος)· ἀεὶ δὲ ἔχει τὸν ἑαυτοῦ λόγον ἐξ αὐτοῦ γεννώμενον, οὐ κατὰ τὸν ἡμέτερον λόγον, ἀνυπόστατον καὶ εἰς ἀέρα χεόμενον, ἀλλ' ἐνυπόστατον, ζῶντα, τέλειον, οὐκ ἔξω αὐτοῦ χωροῦντα, ἀλλ' ἐν αὐτῷ ἀεὶ ὄντα. Ποῦ γὰρ ἔσται ἔξω αὐτοῦ γινόμενος; Ἐπειδὴ γὰρ ἡ ἡμετέρα φύσις ἐπίκηρός ἐστι καὶ εὐδιάλυτος· διὰ τοῦτο καὶ ὁ λόγος ἡμῶν ἐστιν ἀνυπόστατος. Ὁ δὲ Θεὸς ἀεὶ ὢν, καὶ τέλειος ὤν, τέλειον καὶ ἐνυπόστατον ἕξει τὸν ἑαυτοῦ λόγον, καὶ ἀεὶ ὄντα, καὶ ζῶντα, καὶ πάντα ἔχοντα ὅσα ὁ γεννήτωρ ἔχει. Ὥσπερ γὰρ καὶ ὁ ἡμέτερος λόγος ἐκ τοῦ νοῦ προερχόμενος, οὔτε διόλου ὁ αὐτός ἐστι τῷ νῷ, οὔτε παντάπασιν ἕτερος (ἐκ τοῦ νοῦ μὲν γὰρ ὢν, ἄλλος ἐστὶ παρ' αὐτόν· αὐτὸν δὲ τὸν νοῦν εἰς τὸ ἐμφανὲς ἄγων, οὐκ ἔτι παντάπασιν ἕτερόν ἐστι παρὰ τὸν νοῦν· ἀλλὰ κατὰ τὴν φύσιν ἓν ὢν, ἕτερόν ἐστι τῷ ὑποκειμένῳ)· οὕτω καὶ ὁ τοῦ Θεοῦ Λόγος, τῷ μὲν ὑφεστᾶναι καθ' ἑαυτὸν διῄρηται πρὸς ἐκεῖνον παρ' οὗ τὴν ὑπόστασιν ἔχει· τῷ δὲ τὰ αὐτὰ δεικνύειν ἐν ἑαυτῷ, ἃ περὶ τὸν Θεὸν καθορᾶται, ὁ αὐτός ἐστι κατὰ τὴν φύσιν ἐκείνῳ. Ὥσπερ γὰρ τὸ ἐν ἅπασι τέλειον ἐπὶ τοῦ Πατρὸς θεωρεῖται· οὕτω καὶ ἐπὶ τοῦ ἐξ αὐτοῦ γεγεννημένου Λόγου θεωρηθήσεται.

ΚΕΦΑΛ. ςϛ.

∆εῖ δὲ τὸν Λόγον καὶ Πνεῦμα ἔχειν. Καὶ γὰρ ὁ ἡμέτερος λόγος οὐκ ἄμοιρός ἐστι πνεύματος· ἀλλ' ἐφ' ἡμῶν μὲν τὸ πνεῦμα ἀλλότριον τῆς ἡμετέρας ἐστὶν οὐσίας (τοῦ ἀέρος γάρ ἐστιν ὁλκὴ καὶ φορὰ 77.1129 εἰσελκομένου καὶ προχεομένου πρὸς τὴν τοῦ σώματος σύστασιν· ὅπερ ἐν τῷ καιρῷ τῆς ἐκφωνήσεως φωνὴ τοῦ λόγου γίνεται, τὴν τοῦ λόγου δύναμιν ἐν ἑαυτῇ φέρουσα)· ἐπὶ δὲ τῆς θείας φύσεως τῆς ἁπλῆς καὶ ἀσυνθέτου, τὸ μὲν εἶναι Πνεῦμα Θεοῦ, εὐσεβῶς ὁμολογητέον, διὰ τὸ μὴ εἶναι τὸν τοῦ Θεοῦ Λόγον ἐλλειπέστερον τοῦ ἡμετέρου λόγου· οὐκ ἔστι δὲ εὐσεβὲς, ἀλλότριόν τι ἔξωθεν ἐπεισερχόμενον τῷ Θεῷ, τὸ πνεῦμα λογίζεσθαι, ὡς καὶ ἐφ' ἡμῶν τῶν συνθέτων. Ἀλλ' ὥσπερ Θεοῦ Λόγον ἀκούοντες, οὐκ ἀνυπόστατον, οὐδὲ ἐκ μαθήσεως προσγινόμενον, οὐδὲ διὰ φωνῆς προφερόμενον, οὐδὲ εἰς ἀέρα χεόμενον καὶ λυόμενον ᾠήθημεν, ἀλλ' οὐσιωδῶς ὑφεστῶτα, προαιρετικόν τε καὶ ἐνεργὸν, καὶ παντοδύναμον· οὕτω καὶ τὸ Πνεῦμα μεμαθηκότες Θεοῦ, τὸ συμπαρομαρτοῦν τῷ Λόγῳ, καὶ φανεροῦν αὐτοῦ τὴν ἐνέργειαν, οὐ πνοὴν ἀνυπόστατον ἐννοοῦμεν (οὕτω γὰρ ἂν καθαιρῆται πρὸς ταπεινότητα τὸ μεγαλεῖον τῆς θείας φύσεως, εἰ καθ' ὁμοιότητα τοῦ ἡμετέρου πνεύματος καὶ τὸ ἐν αὐτῷ Πνεῦμα ὑπονοοῖτο), ἀλλὰ δύναμιν οὐσιώδη, αὐτὴν ἐφ' ἑαυτῆς ἐν ἰδιαζούσῃ ὑποστάσει θεωρουμένην, ἐκ τοῦ Πατρὸς προερχομένην, καὶ ἐν τῷ Λόγῳ ἀναπαυομένην, καὶ αὐτοῦ οὖσαν ἐκφαντικήν· οὔτε χωρισθῆναι τοῦ Θεοῦ, ἐν ᾧ ἐστι, καὶ τοῦ Λόγου ᾧ συμπαρομαρτεῖ, δυναμένην· οὔτε πρὸς τὸ ἀνύπαρκτον ἐλθεῖν ἀνεχομένην· ἀλλὰ καθ' ὁμοιότητα τοῦ Λόγου καθ' ὑπόστασιν οὖσαν, ζῶσαν, προαιρετικὴν, αὐτοκίνητον, ἐνεργὸν, πάντοτε τὸ ἀγαθὸν θέλουσαν, καὶ πρὸς πᾶσαν πρόθεσιν σύνδρομον ἔχουσαν τῇ βουλήσει τὴν δύναμιν· μήτε ἀρχὴν ἔχουσαν, μήτε τέλος. Οὐ γὰρ ἐνέλειψέ ποτε τῷ Πατρὶ Λόγος, οὐδὲ τῷ Λόγῳ Πνεῦμα. Οὕτω διὰ μὲν τῆς κατὰ φύσιν ἑνότητος ἡ πολύθεος τῶν Ἑλλήνων ἐξαφανίζεται πλάνη· διὰ δὲ τῆς τοῦ Λόγου παραδοχῆς καὶ τοῦ Πνεύματος, τῶν Ἰουδαίων καθαιρεῖται 4