III.

If, then, there are any here, too, who falsify the holy faith, either by attributing to the divinity as its own what belongs to the humanity—progressions,6 προκοπάς. Vol. i. pp. 164, 166, 170, 178, 190–193, 263, 272; Irenæus, Ibid., 468, 546, etc. Works of Grester, vol. xv. p. 434, Ratisbon, 1741, in fol., from a manuscript codex. and passions, and a glory coming with accession7 δόξαν τὴν ἐπιγινομένην. Vol. iii. p. 628. Compare (same volume) notes 15, p. 602, and 1, p. 604. This paragraph is wanting in a very ancient copy.—or by separating from the divinity the progressive and passible body, as if subsisted of itself apart,—these persons also are outside the confession of the Church and of salvation. No one, therefore, can know God unless he apprehends the Son; for the Son is the wisdom by whose instrumentality all things have been created; and these created objects declare this wisdom, and God is recognised in the wisdom. But the wisdom of God is not anything similar to the wisdom which man possesses, but it is the perfect wisdom which proceeds from the perfect God, and abides for ever, not like the thought of man, which passes from him in the word that is spoken and (straightway) ceases to be. Wherefore it is not wisdom only, but also God; nor is it Word only, but also Son. And whether, then, one discerns God through creation, or is taught to know Him by the Holy Scriptures, it is impossible either to apprehend Him or to learn of Him apart from His wisdom. And he who calls upon God rightly, calls on Him through the Son; and he who approaches Him in a true fellowship, comes to Him through Christ. Moreover, the Son Himself cannot be approached apart from the Spirit. For the Spirit is both the life and the holy formation of all things;8 μόρφωσις τῶν ὅλων. Vol. ii. p. 98, notes 1, 2; also p. 103, note 5. and God sending forth this Spirit through the Son makes the creature9 τὴν κτίσιν. Vol. iii. p. 299, note 19. like Himself.