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

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 contrary, it has been imparted to us from thence, as the divine Apostle says: For this cause I bow my knees to the Father, from whom every family in heaven and on earth is named. And if we say that the Father is the beginning and greater than the Son, we do not suggest that He precedes the Son in time or in nature; for through Him He made the ages; nor in any other respect, except in respect of cause, that is, that the Son was begotten of the Father, and not the Father of the Son; and that the Father is the cause of the Son by nature; just as we do not say that fire proceeds from light, but light from fire. When, therefore, we hear that the Father is the beginning and greater than the Son, we shall understand it in respect of cause. And just as we do not say that fire is of one substance, and light of another; so it is not possible to say that the Father is of one substance, and the Son of another, but of one and the same. And just as we say that fire shines through the light that proceeds from it, and we do not posit the light from it to be a ministerial instrument of the fire, but rather a natural power; so we say that the Father does all things that He does through His consubstantial Son; not as through a serving instrument, but as a natural and hypostatic power. And just as we say the fire illuminates, and again we say the light of the fire illuminates; so all things that the Father does, the Son likewise does. But light does not possess its own hypostasis apart from the fire; whereas the Son is a perfect hypostasis, inseparable from the paternal hypostasis, as we have shown above. For it is impossible to find in creation 77.1140 an image that exactly shows in itself the mode of the Holy Trinity. For how will that which is created, and composite, and in flux, and changeable, and circumscribed, and possessing form, and perishable, clearly declare the super-essential divine substance which is free from all these things? And it is clear that all creation is subject to most of these things, and all according to its own nature is subject to corruption.

CHAPTER 9.

Likewise we believe also in one Holy Spirit, the Lord and Giver of life, who proceeds from the Father, and rests in the Son; who with the Father and the Son is worshipped and glorified, as being consubstantial and co-eternal; the Spirit of God, upright, ruling, the fount of life and of sanctification, existing and addressed as God with the Father and the Son; uncreated, full, creator, all-ruling, all-effecting, all-powerful, of infinite power, Lord of all creation, and not lorded over; deifying, not deified; filling, not filled; partaken of, not partaking; sanctifying, not sanctified; Comforter, as receiving the supplications of all; in all things like to the Father and the Son; proceeding from the Father, and imparted through the Son, and partaken of by all creation; and through Him creating and making substantial all things, and sanctifying and holding together; hypostatic, that is, existing in His own hypostasis, inseparable and not departing from the Father and the Son; and having all things that the Father and the Son have, except for unbegottenness and begottenness. For the Father is without cause and unbegotten; for He is not from anyone (for He has His being from Himself), nor has He anything of what He has from another; but rather He is the beginning and cause of being and of how to be by nature for all things. And the Son is from the Father by way of generation. But the Holy Spirit is also indeed from the Father, but not by way of generation, but by way of procession. And that there is a difference between generation and procession, we have learned; what

Καὶ τοῦτο δὲ ἰστέον, ὡς οὐκ ἐξ ἡμῶν μετηνέχθη ἐπὶ τὴν μακαρίαν Θεότητα τὸ τῆς πατρότητος καὶ υἱότητος καὶ ἐκπορεύσεως ὄνομα· τοὐναντίον δ' ἐκεῖθεν ἡμῖν μεταδέδοται, ὥς φησιν ὁ θεῖος Ἀπόστολος· ∆ιὰ τοῦτο κάμπτω τὰ γόνατά μου πρὸς τὸν Πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς. Εἰ δὲ λέγομεν τὸν Πατέρα ἀρχὴν εἶναι τοῦ Υἱοῦ καὶ μείζονα, οὐ προτερεύειν αὐτὸν τοῦ Υἱοῦ χρόνῳ ἢ φύσει ὑποφαίνομεν· δι' αὐτοῦ γὰρ τοὺς αἰῶνας ἐποίησεν· οὐδὲ καθ' ἕτερόν τι, εἰ μὴ κατὰ τὸ αἴτιον, τουτέστιν, ὅτι ὁ Υἱοῦ· ἐκ τοῦ Πατρὸς ἐγεννήθη, καὶ οὐχ ὁ Πατὴρ ἐκ τοῦ Υἱοῦ· καὶ ὅτι ὁ Πατὴρ αἴτιός ἐστι τοῦ Υἱοῦ φυσικῶς· ὥσπερ οὐκ ἐκ τοῦ φωτὸς τὸ πῦρ φαμεν προέρχεσθαι, ἀλλ' ἐκ τοῦ πυρὸς τὸ φῶς. Ὅτε οὖν ἀκούσομεν ἀρχὴν καὶ μείζονα τοῦ Υἱοῦ τὸν Πατέρα, τῷ αἰτίῳ νοήσομεν. Καὶ ὥσπερ οὐ λέγομεν ἑτέρας οὐσίας τὸ πῦρ, καὶ ἑτέρας τὸ φῶς· οὕτως οὐχ οἷόν τε φάναι ἑτέρας οὐσίας τὸν Πατέρα, καὶ τὸν Υἱὸν ἐτέρας, ἀλλὰ μιᾶς καὶ τῆς αὐτῆς. Καὶ καθάπερ φαμὲν διὰ τοῦ ἐξ αὐτοῦ προερχομένου φωτὸς φαίνειν τὸ πῦρ, καὶ οὐ τιθέμεθα ὄργανον ὑπουργικὸν εἶναι τοῦ πυρὸς τὸ ἐξ αὐτοῦ φῶς, δύναμιν δὲ μᾶλλον φυσικήν· οὕτω λέγομεν τὸν Πατέρα, πάντα ὅσα ποιεῖ, διὰ τοῦ ὁμογενοῦς Υἱοῦ αὐτοῦ ποιεῖν· οὐχ ὡς δι' ὀργάνου λειτουργικοῦ, ἀλλὰ φυσικῆς καὶ ἐνυποστάτου δυνάμεως. Καὶ ὥσπερ λέγομεν τὸ πῦρ φωτίζειν, καὶ πάλιν φαμὲν τὸ φῶς τοῦ πυρὸς φωτίζειν· οὕτω πάντα ὅσα ποιεῖ ὁ Πατὴρ, ὁμοίως καὶ ὁ Υἱὸς ποιεῖ. Ἀλλὰ τὸ μὲν φῶς, οὐκ ἰδίαν ὑπόστασιν παρὰ τὸ πῦρ κέκτηται· ὁ δὲ Υἱὸς, τελεία ὑπόστασίς ἐστι, τῆς πατρικῆς ἀχώριστος ὑποστάσεως, ὡς ἀνωτέρω παρεστήσαμεν. Ἀδύνατον γὰρ εὑρεθῆναι ἐν τῆ κτίσει 77.1140 εἰκόνα ἀπαραλλάκτως ἐν ἑαυτῇ τὸν τρόπον τῆς ἁγίας Τριάδος παραδεικνύουσαν. Τὸ γὰρ κτιστὸν, καὶ σύνθετον, καὶ ῥευστὸν, καὶ τρεπτὸν, καὶ περίγραπτον, καὶ σχῆμα ἔχον καὶ φθαρτὸν, πῶς σαφῶς δηλώσει τὴν πάντων τούτων ἀπηλλαγμένην ὑπερούσιον θείαν οὐσίαν; πᾶσα δὲ ἡ κτίσις δῆλον ὡς τοῖς πλείοσι τούτων ἐνέχεται, καὶ πᾶσα κατὰ τὴν ἑαυτῆς φύσιν τῇ φθορᾷ ὑπόκειται.

ΚΕΦΑΛ. Θʹ.

Ὁμοίως πιστεύομεν καὶ εἰς ἒν Πνεῦμα ἅγιον, τὸ κύριον καὶ ζωοποιὸν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, καὶ ἐν Υἱῷ ἀναπαυόμενον, τὸ Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, ὡς ὁμοούσιόν τε καὶ συναΐδιον, τὸ τοῦ Θεοῦ Πνεῦμα, τὸ εὐθὲς, τὸ ἡγεμονικὸν, τὴν πηγὴν τῆς ζωῆς καὶ τοῦ ἁγιασμοῦ, Θεὸν σὺν Πατρὶ καὶ Υἱῷ ὑπάρχον καὶ προσαγορευόμενον, ἄκτιστον, πλῆρες, δημιουργὸν, παντοκρατορικὸν, παντουργὸν, παντοδύναμον, ἀπειροδύναμον, δεσπόζον πάσης τῆς κτίσεως, οὐ δεσποζόμενον· θεοῦν, οὐ θεούμενον· πληροῦν, οὐ πληρούμενον· μετεχόμενον, οὐ μετέχον· ἁγιάζον, οὐχ ἁγιαζόμενον· παράκλητον, ὡς τὰς τῶν ὅλων παρακλήσεις δεχόμενον· κατὰ πάντα ὅμοιον τῷ Πατρὶ καὶ τῷ Υἱῷ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, καὶ δι' Υἱοῦ μεταδιδόμενον καὶ μεταλαμβανόμενον ὑπὸ πάσης τῆς κτίσεως· καὶ δι' αὐτοῦ κτῖζον καὶ οὐσιοῦν τὰ σύμπαντα, καὶ ἁγιάζον καὶ συνέχον· ἐνυπόστατον, ἤτοι ἐν ἰδίᾳ ὑποστάσει ὑπάρχον, ἀχώριστον καὶ ἀνεκφοίτητον Πατρὸς καὶ Υἱοῦ· καὶ πάντα ἔχον ὅσα ὁ Πατὴρ καὶ ὁ Υἱὸς, πλὴν τῆς ἀγεννησίας καὶ τῆς γεννήσεως. Ὁ μὲν γὰρ Πατὴρ ἀναίτιος καὶ ἀγέννητος· οὐ γὰρ ἔκ τινος (ἐξ ἑαυτοῦ γὰρ τὸ εἶναι ἔχει), οὐδέ τι τῶν ὅσαπερ ἔχει, ἐξ ἑτέρου ἔχει· αὐτὸς δὲ μᾶλλόν ἐστιν ἀρχὴ καὶ αἰτία τοῦ εἶναι καὶ τοῦ πως εἶναι φυσικῶς τοῖς πᾶσιν. Ὁ δὲ Υἱὸς ἐκ τοῦ Πατρὸς γεννητῶς. Τὸ δὲ Πνεῦμα τὸ ἅγιον, καὶ αὐτὸ μὲν ἐκ τοῦ Πατρὸς, ἀλλ' οὐ γεννητῶς, ἀλλ' ἐκπορευτῶς. Καὶ ὅτι μὲν ἕστι διαφορὰ[ν] γεννήσεως καὶ ἐκπορεύσεως, μεμαθήκαμεν· τίς