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

the doctrines; and of each heresy the useful part remains, from the Jewish conception, the unity of nature; and from Hellenism, only the distinction in hypostases. But if the Jew argues against the acceptance of the Word and of the Spirit, let him be both refuted and silenced by the divine Scripture. For concerning the Word, the divine David says: Forever, O Lord, your Word remains in heaven. And again: He sent his Word, and healed them. But a spoken word is not sent, nor does it remain forever. And concerning the Spirit, the same David says: You will send forth your Spirit, and they shall be created. And again: By the Word of the Lord the heavens were made firm, and by the Spirit of his mouth, all their host. And Job: The divine Spirit is what made me, and the breath of the Almighty is what teaches me. But a Spirit that is sent, and creates, and makes firm, and sustains, is not a breath that is dissolved, just as the mouth of God is not a bodily member; for both must be understood in a manner worthy of God.

CHAPTER 7.

We believe therefore in one God, one principle 77.1132 without beginning, uncreated, unbegotten, indestructible and immortal, eternal, infinite, uncircumscribed, unbounded, of infinite power, simple, uncompounded, incorporeal, unchanging, impassible, unchangeable, immutable, invisible, a fountain of goodness and justice; intellectual light, inaccessible; a power known by no measure, but measured only by His own will (for all things that He wills, He can do), creator of all created things, both visible and invisible, sustainer and preserver of all things, provider for all things, ruling over all, and governing, and reigning with an unending and immortal kingdom; having nothing opposed to Him, filling all things, contained by nothing, but rather Himself containing all things, and holding them together, and being before them, permeating all substances without being defiled, and beyond all things, and removed from all substance, as being supersubstantial and above all things that are; super-divine, super-good, super-full; determining all principalities and orders, and established above all principality and order, above substance and life, and word and thought, light itself, goodness itself, life itself, being itself (as not having being from another, or any of the things that exist; but being Himself the fountain of being for those that have being, of life for the living, of reason for those who partake of reason, the cause of all good things for all), knowing all things before their beginning, one substance, one divinity, one power, one will, one energy, one principle, one authority, one dominion, one kingdom; known and worshipped in three perfect hypostases with one worship, believed in and served by every rational creature, united without confusion and divided without separation (which is paradoxical) in Father and Son, and Holy Spirit, into whom we have also been baptized (for thus the Lord commanded the apostles to baptize; saying, 'Baptizing them in the name of the Father and of the Son and of the Holy Spirit';) in one Father, the principle and cause of all; not begotten of anyone, but being alone without cause and unbegotten; creator of all things, but Father by nature of His only-begotten Son alone, our Lord and God and Savior Jesus Christ, and projector of the Holy Spirit; and in one Son of God, the only-begotten, our Lord Jesus Christ, begotten of the Father before all ages, light from light, true God from true God, begotten, not made, of one substance with the Father, through whom all things were made.

τὰ δόγματα· ἑκατέρας τε αἱρέσεως παραμένει τὸ χρήσιμον, ἐκ μὲν τῆς Ἰουδαϊκῆς ὑπολήψεως, ἡ τῆς φύσεως ἑνότης· ἐκ δὲ τοῦ Ἑλληνισμοῦ ἡ κατὰ τὰς ὑποστάσεις διάκρισις μόνη. Εἰ δὲ ἀντιλέγει ὁ Ἰουδαῖος πρὸς τὴν τοῦ Λόγου παραδοχὴν καὶ τοῦ Πνεύματος, ὑπὸ τῆς θείας Γραφῆς ἐλεγχέσθω τε καὶ ἐπιστομιζέσθω. Περὶ μὲν γὰρ τοῦ Λόγου φησὶν ὁ θεῖος ∆αβίδ· Εἰς τὸν αἰῶνα, Κύριε, ὁ Λόγος σου διαμένει ἐν τῷ οὐρανῷ. Καὶ πάλιν· Ἀπέστειλε τὸν Λόγον αὐτοῦ, καὶ ἰάσατο αὐτούς. Λόγος δὲ προφορικὸς οὐκ ἀποστέλλεται, οὐδὲ εἰς τὸν αἰῶνα μένει. Περὶ δὲ τοῦ Πνεύματος ὁ αὐτὸς ∆αβίδ φησιν· Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται. Καὶ πάλιν· Τῷ Λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ, πᾶσα ἡ δύναμις αὐτῶν. Καὶ Ἰώβ· Πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ Παντοκράτορος ἡ διδάσκουσά με. Πνεῦμα δὲ ἀποστελλόμενον, καὶ ποιοῦν, καὶ στερεοῦν, καὶ συνέχον, οὐκ ἆσθμά ἐστι λυόμενον, ὥσπερ οὐδὲ σωματικὸν μέλος τὸ τοῦ Θεοῦ στόμα· ἀμφότερα γὰρ θεοπρεπῶς νοητέον.

ΚΕΦΑΛ. Ζʹ.

Πιστεύομεν τοιγαροῦν εἰς ἕνα Θεὸν, μίαν ἀρχὴν 77.1132 ἄναρχον, ἄκτιστον, ἀγένητον, ἀνώλεθρόν τε καὶ ἀθάνατον, αἰώνιον, ἄπειρον, ἀπερίγραπτον, ἀπεριόριστον ἀπειροδύναμον, ἁπλῆν, ἀσύνθετον, ἀσώματον, ἄῤῥευστον, ἀπαθῆ, ἄτρεπτον, ἀναλλοίωτον, ἀόρατον, πηγὴν ἀγαθότητος καὶ δικαιοσύνης· φῶς νοερὸν, ἀπρόσιτον· δύναμιν οὐδενὶ μέτρῳ γνωριζομένην, μόνῳ δὲ τῷ οἰκείῳ βουλήματι μετρουμένην (πάντα γὰρ, ὅσα θέλει, δύναται), πάντων κτισμάτων ὁρατῶν τε καὶ ἀοράτων ποιητικὴν, πάντων συνεκτικὴν καὶ συντηρητικὴν, πάντων προνοητικὴν, πάντων κρατοῦσαν, καὶ ἄρχουσαν, καὶ βασιλεύουσαν ἀτελευτήτῳ καὶ ἀθανάτῳ βασιλείᾳ· μηδὲν ἐναντίον ἔχουσαν, πάντα πληροῦσαν, ὑπ' οὐδενὸς περιεχομένην, αὐτὴν δὲ μᾶλλον περιέχουσαν τὰ σύμπαντα, καὶ συνέχουσαν καὶ προέχουσαν, ἀχράντως ταῖς ὅλαις οὐσίαις ἐπιβατεύουσαν, καὶ πάντων ἐπέκεινα, καὶ πάσης οὐσίας ἐξῃρημένην, ὡς ὑπερούσιον καὶ ὑπὲρ τὰ ὄντα οὖσαν· ὑπέρθεον, ὑπεράγαθον, ὑπερπλήρη· τὰς ὅλας ἀρχὰς καὶ τάξεις ἀφορίζουσαν, καὶ πάσης ἀρχῆς καὶ τάξεως ὑπεριδρυμένην, ὑπὲρ οὐσίαν καὶ ζωὴν, καὶ λόγον καὶ ἔννοιαν, αὐτοφῶς, αὐταγαθότητα, αὐτοζωὴν, αὐτοουσίαν (ὡς μὴ παρ' ἑτέρου τὸ εἶναι ἔχουσαν, ἤ τι τῶν ὅσα ἔστι· αὐτὴν δὲ πηγὴν οὖσαν τοῦ εἶναι τοῖς οὖσι, τοῖς ζῶσι τῆς ζωῆς, τοῖς λόγου μετέχουσι τοῦ λόγου, τοῖς πᾶσι πάντων ἀγαθῶν αἰτίαν), πάντα εἰδυῖαν πρὶν γενέσεως αὐτῶν, μίαν οὐσίαν, μίαν θεότητα, μίαν δύναμιν, μίαν θέλησιν, μίαν ἐνέργειαν, μίαν ἀρχὴν, μίαν ἐξουσίαν, μίαν κυριότητα, μίαν βασιλείαν· ἐν τρισὶ τελείαις ὑποστάσεσι γνωριζομένην τε καὶ προσκυνουμένην μιᾷ προσκυνήσει, πιστευομένην τε καὶ λατρευομένην ὑπὸ πάσης λογικῆς κτίσεως, ἀσυγχύτως ἡνωμέναις καὶ ἀδιαστάτως διαιρουμέναις (ὃ καὶ παράδοξον) εἰς Πατέρα καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, εἰς ἃ καὶ βεβαπτίσμεθα (οὕτω γὰρ ὁ Κύριος τοῖς ἀποστόλοις βαπτίζειν ἐνετείλατο· Βαπτίζοντες αὐτοὺς, φάσκων, εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος·) εἰς ἕνα Πατέρα τὴν πάντων ἀρχὴν καὶ αἰτίαν· οὐκ ἕκ τινος γεννηθέντα, ἀναίτιον δὲ καὶ ἀγέννητον μόνον ὑπάρχοντα· πάντων μὲν ποιητὴν, ἑνὸς δὲ μόνου Πατέρα φύσει τοῦ μονογενοῦς Υἱοῦ αὐτοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, καὶ προβολέα τοῦ ἁγίου Πνεύματος· καὶ εἰς ἕνα Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρὶ, δι' οὗ τὰ πάντα ἐγένετο.