7

to distribute to each. But the Father has a perfect and complete being, the root and source of the Son and of the Spirit; and the Son is in the fullness of the Godhead, the living Word, and the offspring of the Father, wanting nothing; and the Spirit of the Son is also full, not a part of another, but whole in itself. And thus the Trinity, truly existing, is joined without interval. For there is nothing that divides, and it is co-eternal; for no age falls in between. But it displays one and the same form, the Father being seen in the Son, and the Son being understood and partaken of by man in the Spirit. "For we all," he says, "with unveiled face, reflecting the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit." Let us not then imagine three indivisible, corporeal parts. For the thought is impious, alien to perfect, incorporeal beings. Let us accept an indivisible co-existence of those who are together without interval, and of three truly subsisting, let us conceive one form, beginning from the Father, shining in the Son, and manifested through the Spirit. For this reason, those who bear the Spirit also bear Christ; "For if anyone," he says, "does not have the Spirit of Christ, he is not His. If Christ is in you, the body is dead because of sin," and what follows. And John: "By this we know that he abides in us, by the Spirit which he has given us." And Paul calls our bodies a temple of the Holy Spirit, and says that Christ is in us. But when Christ dwells in our inner man, according to what is written, God is dwelling in us; "For do you not know," he says, "that you are the temple of God, and that the Spirit of God dwells in you?" Thus, understand piously with me the indivisibility of the Godhead from the divine words, perceiving one form in three, not composing one thing 28.117 out of three. But they are also seen to be inseparable in their operations, hearing the Apostle initiating and saying: "Now there are varieties of gifts, but the same Spirit; and there are varieties of service, and the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone." And having listed the gifts, he adds: "But one and the same Spirit works all these things, distributing to each one individually as he wills." But when all things are worked by God through Christ in the Holy Spirit, I see an inseparable operation of the Father, and of the Son, and of the Holy Spirit. But not for this reason, by confounding 'from whom,' and 'through whom,' and 'in whom,' do I force the Trinity to be a monad; nor supposing man to be a composite of three, spirit, soul, body, do I thus suppose God, as they also dare, nor for such an impious supposition do I surrender the inseparability. Nor if someone should speak of the immanent word, or the word in the voice of one who thinks and speaks as inseparable, thus is the Son and the Spirit from the Father. For the parts of a composite, and the movements of a moved thing, have no communion with the uncompounded and unchangeable nature. Since how does the Father send his own part or movement, when sending the Son? Or the Son, when sending the Holy Spirit into the world? Or was the Son not sent by the Father? He testifies everywhere, and promises to send the Spirit, the Paraclete, and indeed he does send him according to the promise. But those who make the Trinity a monad attempt to corrupt the sending, just as they do the generation. For they say that the Son, being within the Father, works the sanctification of man, that is, that the one and only God himself was thus sent as man, not God from God. For how, they say, was the Word sent, not being divided nor separated from him whose Word he is? That the incarnation of the Word has been proclaimed, who would deny? since the evangelist cries out: "The Word became flesh," and that he came down from heaven, since the Savior himself cried out, not once, but many times? And surely that our Lord Jesus Christ is not a man, the apostle

7

κατανέμειν ἑκάστῳ. Ἀλλ' ἔστι μὲν ὁ Πατὴρ τέλειον ἔχων τὸ εἶναι καὶ ἀνελλιπὲς, ῥίζα καὶ πηγὴ τοῦ Υἱοῦ καὶ τοῦ Πνεύματος· ἔστι δὲ ὁ Υἱὸς ἐν πλήρει τῇ θεότητι, ζῶν Λόγος, καὶ γέννημα τοῦ Πατρὸς ἀνενδεές· πλῆρες δὲ καὶ τὸ Πνεῦμα τοῦ Υἱοῦ, οὐ μέρος ἑτέρου, ἀλλ' ὁλόκληρον ἐφ' ἑαυτοῦ. Καὶ οὕτως ἡ Τριὰς, ἀληθινῶς οὖσα, συνῆπται μὲν ἀδιαστάτως. Τὸ γὰρ διορίζον οὐδὲν, σύνεστι δὲ ἀϊδίως· αἰὼν γὰρ οὐδεὶς μεταξὺ παρεμπίπτει. Μορφὴν δὲ προφαίνει μίαν καὶ τὴν αὐτὴν, Πατρὸς μὲν ἐν Υἱῷ θεωρουμένου, Υἱοῦ δὲ ἐν Πνεύματι καὶ νοουμένου καὶ μετεχομένου ὑπὸ ἀνθρώπου. «Ἡμεῖς γὰρ,» φησὶ, «πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου πνεύματος.» Μὴ τοίνυν ὡς ἐνσώματα ἀδιαίρετα μέρη φαν ταζώμεθα τρία. ∆υσσεβὴς γὰρ ὁ λογισμὸς, ἀλλότριος ἀσωμάτων τελείων. Ἀδιαίρετον δεχώμεθα συνουσίαν συνόντων ἀλλήλοις ἀδιαστάτως, καὶ τριῶν γε κατὰ ἀλήθειαν ὑφεστώτων, ἓν τὸ εἶδος ἐννοῶμεν, ἀρχόμενον μὲν ἐκ Πατρὸς, λάμψαν δὲ ἐν Υἱῷ, καὶ φανερούμενον διὰ Πνεύματος. ∆ιὰ τοῦτο καὶ οἱ τὸ Πνεῦμα φοροῦντες φοροῦσι Χριστόν· «Εἰ γάρ τις,» φησὶ, «Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Εἰ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν,» καὶ τὰ ἑξῆς. Καὶ ὁ Ἰωάννης· «Ἐκ τούτου γινώσκομεν, ὅτι ἐν ἡμῖν ἔστιν, ἐκ τοῦ Πνεύματος, οὗ ἔδωκεν ἡμῖν.» Καὶ ναὸν μὲν ἁγίου Πνεύματος τὰ σώματα ἡμῶν ὁ Παῦλος ὀνομάζει, Χριστὸν δὲ ἐν ἡμῖν εἶναι λέγει. Χριστοῦ δὲ οἰκοῦντος εἰς τὸν ἔσω ἡμῶν ἄνθρωπον, κατὰ τὸ γεγραμμένον, Θεός ἐστιν ἐν ἡμῖν κατοικῶν· «Οὐκ οἴδατε, γὰρ, φησὶν, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν.» Οὕτως μοι τὸ τῆς θεότητος ἀδιαίρετον εὐσεβῶς ἐκ τῶν θείων λόγων καταμάνθανε, ἐν τρισὶν ἓν εἶδος κατανοῶν, οὐχ ἓν ἐκ τριῶν πρᾶγμα 28.117 συντιθείς. Ἀχώριστα δὲ καὶ εἰς τὰ τῆς ἐνεργείας θεωρούμενα, ἀκούοντες τοῦ Ἀποστόλου μυσταγω γοῦντος καὶ φάσκοντος· «∆ιαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὴ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσὶ, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημά των εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι.» Καὶ καταλέξας τὰ χαρίσματα ἐπιφέρει· «Πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται.» Ὅταν δὲ τὰ πάντα ἐνεργῆται ὑπὸ τοῦ Θεοῦ διὰ Χριστοῦ ἐν ἁγίῳ Πνεύματι, ἀχώριστον ὁρῶ ἐνέργειαν τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Ἀλλ' οὐ διὰ τοῦτο συμπλέξας τὸ ἐξ οὗ, καὶ δι' οὗ, καὶ ἐν ᾧ, βιάζομαι τὴν Τριάδα μονάδα ποιεῖν· οὐδὲ ἄνθρωπον ἐκ τριῶν ὑπονοῶν σύνθετον, πνεύ ματος, ψυχῆς, σώματος, οὕτω καὶ Θεὸν, καθάπερ κἀκεῖνοι τολμῶσιν, οὐδὲ ἐπὶ τῆς τοιαύτης ἀσεβοῦς ὑπονοίας προΐεμαι τὸ ἀχώριστον. Οὐδὲ εἰ λέγοι τις ὡς τὸν ἐνδιάθετον λόγον, ἢ τὸν ἐν φωνῇ τοῦ νοοῦντος καὶ λαλοῦντος ἀχώριστον, οὕτω τοῦ Πατρὸς τὸν Υἱὸν καὶ τὸ Πνεῦμα. Τὰ γὰρ τοῦ συνθέτου μέρη, καὶ τὰ τοῦ κινουμένου κινήματα, πρὸς τὴν ἀσύνθετον καὶ ἀναλλοίωτον φύσιν οὐδεμίαν ἔχει κοινωνίαν. Ἐπεὶ καὶ πῶς ἀποστέλλει τὸ μέρος ἢ τὸ κίνημα αὐ τοῦ ὁ Πατὴρ, ἀποστέλλων τὸν Υἱόν; ἣ τὸ Πνεῦμα τὸ ἅγιον ὁ Υἱὸς ἐκπέμπων εἰς τὸν κόσμον; Ἢ οὐκ ἀπεστάλη μὲν ὑπὸ τοῦ Πατρὸς ὁ Υἱός; ∆ιαμαρτύρεται πανταχοῦ, καὶ ἀποστέλλειν τὸ Πνεῦμα τὸ παρά κλητον ἐπαγγέλλεται, καὶ δὴ καὶ ἀποστέλλει κατὰ τὴν ὑπόσχεσιν. Ἀλλ' οἱ τὴν Τριάδα μονάδα ποιοῦντες νοθεύειν καὶ τὴν ἀποστολὴν, ὥσπερ τὴν γέννησιν, ἐπιχειροῦσιν. Εἴσω γὰρ ὄντα φασὶ τοῦ Πατρὸς τὸν Υἱὸν ἁγιασμὸν ἀνθρώπου ἐργάζεσθαι, τουτέστιν, αὐτὸν τὸν ἕνα καὶ μόνον Θεὸν, οὕτως ἀπεστάλθαι τὸν ἄνθρωπον, οὐ Θεὸν παρὰ Θεοῦ. Πῶς γὰρ καὶ ἀπέσταλται, φασὶν, ὁ Λόγος, μὴ διαιρούμενος, μηδὲ χωριζόμενος, οὗ Λόγος ἐστίν; Ὅτι μὲν οὖν σάρκωσις τοῦ Λόγου κεκήρυκται, τίς ἀντείποι; τοῦ εὐαγγελιστοῦ βοῶντος· «Ὁ Λόγος σὰρξ ἐγένετο,» καὶ ὅτι καταβέβηκεν ἐξ οὐρανοῦ κεκραγότος αὐτοῦ τοῦ Σωτῆρος, οὐχ ἅπαξ, ἀλλὰ καὶ πολλάκις; Καὶ μὴν ὅτι οὐκ ἄνθρωπος ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ ἀπόστολος