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

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 having in his nature the male and the female. For the male is in need of the female's help. But may He be merciful Who is beyond all things and Who transcends all thought and comprehension.

CHAPTER VIII. The holy, catholic, and apostolic Church, therefore, teaches, at once the Father and at once His only-begotten Son, begotten of Him timelessly, and without flux, and without passion, and incomprehensibly, as only the God of all knows, just as at once the fire and at once the light from it; and not first the fire, and after this the light, but at once. And just as the light, being ever begotten of the fire, is ever in it, in no way separated from it; so also the Son is begotten of the Father, in no way separated from Him, but ever being in Him. But the light, begotten inseparably from the fire, and ever remaining in it, does not have its own hypostasis apart from the fire (for it is a natural quality of the fire); but the only-begotten Son of God, begotten from the Father inseparably and without interval and ever remaining in Him, has His own hypostasis apart from that of the Father. He is called, then, both Word and Radiance, because He was begotten of the Father without union, and without passion, and timelessly, and without flux, and inseparably; and Son, and the express image of the Father's hypostasis, because He is perfect and has hypostasis, and is in all things like the Father, except in His unbegottenness. And only-begotten, because He alone was begotten of the Father alone in a unique way. For no other generation is like the generation of the Son of God; for there is no other Son of God. For though the Holy Spirit proceeds from the Father, it is not by way of generation, but by way of procession. This is another mode of existence, both incomprehensible and unknown, just as is the generation of the Son. Wherefore also all things that the Father has are His, except His unbegottenness; which does not signify a difference of substance, nor of dignity, but a mode of existence. Just as Adam, being unbegotten (for he is the creation of God), and Seth, begotten (for he is the son of Adam), and Eve, having proceeded from Adam's side (for she was not begotten), do not differ from one another in nature (for they are human), but in the mode of their existence. For it is necessary to know that agenetos 77.1137 written with one n, signifies the uncreated, that is, what has not come into being; but agennetos, written with two ns, denotes what has not been begotten. According to the first meaning, then, substance differs from substance. For the uncreated, or agenetos with one n, is one substance, and the created, or ktiste, is another. But according to the second meaning, substance does not differ from substance. For the first hypostasis of every species of living things is unbegotten, but not uncreated. For they were created by the Creator, brought into being by His Word, but they were not begotten, since there was no other pre-existing being of the same species from which they could be begotten. According to the first meaning, therefore, the three super-divine hypostases of the holy Godhead have in common (for they are consubstantial and uncreated); but according to the second meaning, not at all. For only the Father is unbegotten (for His being is not from another hypostasis); and only the Son is begotten (for He is begotten of the Father's substance without beginning and timelessly); and only the Holy Spirit proceeds from the substance of the Father; not being begotten, but proceeding; so the divine Scripture teaches, but the mode of the generation and of the procession is incomprehensible.

ἄνθρωπος δῆλον ὡς ἐναντίως γεννᾷ, ὑπὸ γένεσιν τελῶν καὶ φθορὰν καὶ ῥεῦσιν καὶ πληθυσμὸν, καὶ σῶμα περικείμενος, καὶ τὸ ἄῤῥεν καὶ τὸ θῆλυ ἐν τῇ φύσει κεκτημένος. Ἐνδεὲς γὰρ τὸ ἄῤῥεν τῆς τοῦ θήλεος βοηθείας. Ἀλλ' ἵλεως εἴη ὁ πάντων ἐπέκεινα καὶ πᾶσαν νόησιν καὶ κατάληψιν ὑπερκείμενος.

ΚΕΦΑΛ. Ηʹ. ∆ιδάσκει γοῦν ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία, ἅμα Πατέρα καὶ ἅμα τὸν μονογενῆ αὐτοῦ Υἱὸν, ἐξ αὐτοῦ γεγεννημένον ἀχρόνως, καὶ ἀῤῥεύστως, καὶ ἀπαθῶς, καὶ ἀκαταλήπτως, ὡς μόνος ὁ τῶν ὅλων οἶδε Θεὸς, ὥσπερ ἄμα τὸ πῦρ καὶ ἅμα τὸ ἐξ αὐτοῦ φῶς· καὶ οὐ πρῶτον τὸ πῦρ, καὶ μετὰ ταῦτα τὸ φῶς, ἀλλ' ἅμα. Καὶ ὥσπερ τὸ φῶς ἐκ τοῦ πυρὸς ἀεὶ γεννώμενον, ἀεὶ ἐν αὐτῷ ἐστι, μηδαμῶς ἐξ αὐτοῦ χωριζόμενον· οὕτω καὶ ὁ Υἱὸς ἐκ τοῦ Πατρὸς γεννᾶται, μηδόλως αὐτοῦ χωριζόμενος, ἀλλ' ἀεὶ ἐν αὐτῷ ὤν. Ἀλλὰ τὸ μὲν φῶς ἐκ τοῦ πυρὸς γεννώμενον ἀχωρίστως, καὶ ἐν αὐτῷ ἀεὶ μένον, οὐκ ἔχει ἰδίαν ὑπόστασιν παρὰ τὸ πῦρ (ποιότης γάρ ἐστι φυσικὴ τοῦ πυρός)· ὁ δὲ Υἱὸς τοῦ Θεοῦ ὁ μονογενὴς, ἐκ Πατρὸς γεννηθεὶς ἀχωρίστως καὶ ἀδιαστάτως καὶ ἐν αὐτῷ μένων ἀεὶ, ἔχει ἰδίαν ὑπόστασιν παρὰ τὴν τοῦ Πατρός. Λόγος μὲν οὖν καὶ ἀπαύγασμα λέγεται, διὰ τὸ ἄνευ συνδυασμοῦ καὶ ἀπαθῶς καὶ ἀχρόνως καὶ ἀῤῥεύστως καὶ ἀχωρίστως γεγε[ν]νῆσθαι ἐκ τοῦ Πατρός· Υἱὸς δὲ καὶ χαρακτὴρ τῆς πατρικῆς ὑποστάσεως, διὰ τὸ τέλειον καὶ ἐνυπόστατον, καὶ κατὰ πάντα ὅμοιον τῷ Πατρὶ εἶναι, πλὴν τῆς ἀγεννησίας. Μονογενὴς δὲ, ὅτι μόνος ἐκ μόνου τοῦ Πατρὸς μόνως ἐγεννήθη. Οὐδὲ γὰρ ὁμοιοῦται ἑτέρα γέννησις τῇ τοῦ Υἱοῦ τοῦ Θεοῦ γεννήσει· οὐδὲ γὰρ ἔστιν ἄλλος Υἱὸς τοῦ Θεοῦ. Εἰ γὰρ καὶ τὸ Πνεῦμα τὸ ἄγιον ἐκ τοῦ Πατρὸς ἐκπορεύεται, ἀλλ' οὐ γεννητῶς, ἀλλ' ἐκπορευτῶς. Ἄλλος τρόπος ὑπάρξεως οὗτος, ἄληπτός τε καὶ ἄγνωστος, ὥσπερ καὶ ἡ τοῦ Υἱοῦ γέννησις. ∆ιὸ καὶ πάντα ὅσα ἔχει ὁ Πατὴρ, αὐτοῦ εἰσι, πλὴν τῆς ἀγεννησίας· ἥτις οὐ σημαίνει οὐσίας διαφορὰν, οὐδὲ ἀξίωμα, ἀλλὰ τρόπον ὑπάρξεως. Ὥσπερ καὶ ὁ Ἀδὰμ ἀγέννητος ὢν (πλάσμα γάρ ἐστι τοῦ Θεοῦ), καὶ ὁ Σὴθ γεννητὸς (υἱὸς γάρ ἐστι τοῦ Ἀδὰμ), καὶ ἡ Εὔα ἐκ τῆς τοῦ Ἀδὰμ πλευρᾶς ἐκπορευθεῖσα (οὐ γὰρ ἐγεννήθη αὕτη), οὐ φύσει διαφέρουσιν ἀλλήλων (ἄνθρωποι γάρ εἰσιν), ἀλλὰ τῷ τῆς ὑπάρξεως τρόπῳ. Χρὴ γὰρ εἰδέναι ὅτι τὸ ἀγένητον 77.1137 δι' ἑνὸς ν γραφόμενον, τὸ ἄκτιστον, ἤτοι τὸ μὴ γενόμενον σημαίνει· τὸ δὲ ἀγέννητον, διὰ τῶν δύο νν γραφόμενον, δηλοῖ τὸ μὴ γεννηθέν. Κατὰ μὲν οὗν τὸ πρῶτον σημαινόμενον, διαφέρει οὐσία οὐσίας. Ἄλλη γὰρ οὐσία ἡ ἄκτιστος ἤτοι ἀγένητος διὰ τοῦ ἑνὸς ν, καὶ ἄλλη ἡ γενητὴ, ἤτοι κτιστή. Κατὰ δὲ τὸ δεύτερον σημαινόμενον, οὐ διαφέρει οὐσία οὐσίας. Παντὸς γὰρ εἴδους ζώων ἡ πρώτη ὑπόστασις, ἀγέννητός ἐστιν, ἀλλ' οὐκ ἀγένητος. Ἐκτίσθησαν μὲν γὰρ ὑπὸ τοῦ ∆ημιουργοῦ, τῷ Λόγῳ αὐτοῦ παραχθέντα εἰς γένεσιν, οὐ μὴν ἐγεννήθησαν, μὴ προϋπάρχοντος ἑτέρου ὁμοειδοῦς ἐξ οὗ γεννηθῶσι. Κατὰ μὲν οὖν τὸ πρῶτον σημαινόμενον, κοινωνοῦσιν αἱ τρεῖς τῆς ἁγίας Θεότητος ὑπέρθεοι ὑποστάσεις, (ὁμοούσιοι γὰρ καὶ ἄκτιστοι ὑπάρχουσι)· κατὰ δὲ τὸ δεύτερον σημαινόμενον, οὐδαμῶς. Μόνος γὰρ ὁ Πατὴρ ἀγέννητος (οὐ γὰρ ἐξ ἑτέρας ἐστὶν αὐτῷ ὑποστάσεως τὸ εἶναι)· καὶ μόνος ὁ Υἱὸς γεννητὸς (ἐκ τῆς τοῦ Πατρὸς γὰρ οὐσίας ἀνάρχως καὶ ἀχρόνως γεγέννηται)· καὶ μόνον τὸ ἅγιον Πνεῦμα ἐκπορευτὸν ἐκ τῆς οὐσίας τοῦ Πατρός· οὐ γεννώμενον, ἀλλ' ἐκπορευόμενον· οὕτω μὲν τῆς θείας διδασκούσης Γραφῆς, τοῦ δὲ τρόπου τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως ἀκαταλήπτου ὑπάρχοντος.