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This knowledge, that is, to know God the Father and Jesus Himself as God, is eternal life. And indeed, not to know this is eternal death. And Thomas called the one he touched Lord and God, and he himself is reproached for not having believed before he saw, but blessed are those who have not seen and have believed. And Paul the apostle also: "When God will judge the world according to the gospel through Jesus Christ, who is over all, God blessed forever." And in the Epistle to the Galatians: "But when the fullness of the times had come, God sent forth His Son, born of a woman, born under the law." And in the Epistle to the Hebrews. "Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus, who was faithful to Him who made Him, as Moses also was in all His house. For this one has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house; for every house is built by someone; but He who built all things is God. And Moses indeed was faithful in all His house as a servant, for a testimony of those things which were to be spoken, but Christ as a son over His own house; whose house we are." See how, having said that Jesus was made as a man and comparing him to Moses, he says he was counted worthy of more glory than Moses, and by as much as the creator has over the creation and a son over a slave. For Moses was a God-bearing servant, but Christ is God and indwelling master; whose house we are. "For we are the temple of God, and the Spirit of God dwells in us." Therefore Jesus is God and by nature maker God; for those who are gods by grace and participation are not also creators. 43 Do not all these things, said concerning the one born of Mary and crucified, most emphatically declare to those who have understanding that He is God and man? But the darkness of vainglory like a rheum lies upon the intellectual eyes of the heretics, not allowing the light of the gospel to shine through to them. For they cannot believe, receiving glory from men and not seeking the glory of the only God. But we, to whom it was given through God, having fled the superstitious error, to be with God, thus we understand, thus we believe, and thus we preach: One God the Father, one God the Son, one God the Holy Spirit, one God the three understood with one another, each God in Himself, one God the three, the one through the monarchy, the other through the properties. For there is one nature in three hypostases, and the things from it have their reference to one. Wherefore the three are one God, and the nature or Godhead is perfect in each of the hypostases, wherefore also each in itself is perfect God. The three are one God; for God and His Word and His Spirit are one God, since also a man and his word and his spirit are not three men, but one. Each is perfect God; for the Word of God and His Holy Spirit are not unsubstantial powers nor poured out into the air, but each is both substantial and perfect, so that God may not be a composite perfect being made up of imperfect ones, but one perfect in three perfects, super-perfect and pre-perfect. And we believe and unhesitatingly preach that He, the only-begotten Son and Word, begotten of the Father before the ages, consubstantial with the Father, God by nature, through whom all things were made, in the last times by the good pleasure of the Father was conceived in the all-pure and all-blameless womb of the holy virgin as if a divine seed, and was incarnate unchangeably and immutably, that is, He hypostatized in Himself flesh animated with a rational and intellectual soul, and became a perfect man while remaining what He was, perfect God. For the holy virgin did not conceive a man, but God by nature, the pre-eternal Son and Word of God who was to be incarnate from her. For in the case of each of the women, conception

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Αὕτη δὲ ἡ γνῶσις, τὸ γινώσκειν δηλαδὴ θεὸν τὸν πατέρα καὶ αὐτὸν τὸν Ἰησοῦν θεόν, ζωὴ αἰώνιός ἐστι. Καὶ μέντοι τὸ μὴ εἰδέναι τοῦτο, θάνατος αἰώνιος. Καὶ ὁ Θωμᾶς τὸν ψηλαφώμενον ἔφη κύριον καὶ θεόν, καὶ ἐγκαλεῖται μὲν αὐτὸς ὡς μὴ πρὸ τοῦ ἑωρακέναι πιστεύσας, μακαρίζονται δὲ οἱ μὴ ἑωρακότες καὶ πιστεύσαντες. Καὶ Παῦλος δὲ ὁ ἀπόστολος· «Ὅτε κρινεῖ ὁ θεὸς τὸν κόσμον κατὰ τὸ εὐαγγέλιον διὰ Ἰησοῦ Χριστοῦ, ὅς ἐστιν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας.» Καὶ ἐν τῇ πρὸς Γαλάτας· «Ὅτε δὲ ἦλθε τὸ πλήρωμα τῶν καιρῶν, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον.» Καὶ ἐν τῇ πρὸς Ἑβραίους. «Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, πιστὸν ὄντα τῷ ποιήσαντι αὐτόν, ὡς καὶ Μωσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Πλείονος γὰρ δόξης οὗτος παρὰ Μωσῆν ἠξίωται καθόσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος· ὁ δὲ τὰ πάντα κατασκευάσας, θεός. Καὶ Μωσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων εἰς μαρτύριον τῶν λαληθησομένων, Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ· οὗ οἶκός ἐσμεν ἡμεῖς.» Ὅρα, ὡς εἰπὼν τὸν Ἰησοῦν πεποιημένον ὡς ἄνθρωπον καὶ τῷ Μωσῇ παραβαλὼν πλείονος δόξης παρὰ Μωσῆν ἠξιῶσθαί φησι, καὶ τοσοῦτον, ὅσον ὁ δημιουργὸς τοῦ δημιουργήματος καὶ υἱὸς δούλου. Ὁ μὲν γὰρ Μωσῆς θεράπων θεοφόρος, ὁ δὲ Χριστὸς θεὸς καὶ δεσπότης ἔνοικος· οὗ οἶκός ἐσμεν ἡμεῖς. «Ναὸς γὰρ θεοῦ ἐσμεν, καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ἡμῖν.» Θεὸς ἄρα ὁ Ἰησοῦς καὶ ποιητὴς φύσει θεός· οὐ γὰρ οἱ χάριτι καὶ μετοχῇ θεοὶ ἤδη καὶ δημιουργοί. 43 Ταῦτα πάντα περὶ τοῦ ἐκ Μαρίας τεχθέντος καὶ σταυρωθέντος λεχθέντα οὐκ ἀριδήλως θεὸν αὐτὸν καὶ ἄνθρωπον τοῖς γε νοῦν ἔχουσιν ἐμφαντικώτατα δηλοῖ; Ἀλλὰ τὸ σκότος τῆς κενῆς δόξης οἷα λήμη τοῖς νοεροῖς ὀφθαλμοῖς τῶν αἱρετιζόντων ἐπίκειται μὴ ἐῶν διαυγάσαι αὐτοῖς τὸν φωτισμὸν τοῦ εὐαγγελίου. Οὐ γὰρ δύνανται πιστεύειν δόξαν παρὰ ἀνθρώπων λαμβάνοντες καὶ τὴν δόξαν τοῦ μόνου θεοῦ μὴ ζητοῦντες. Ἡμεῖς δέ, οἷς ἐδόθη διὰ θεοῦ φυγοῦσι τὴν δεισιδαίμονα πλάνην μετὰ θεοῦ γενέσθαι, οὕτω νοοῦμεν, οὕτω φρονοῦμεν, καὶ οὕτω κηρύττομεν· Ἕνα θεὸν τὸν πατέρα, ἕνα θεὸν τὸν υἱόν, ἕνα θεὸν τὸ πνεῦμα τὸ ἅγιον, ἕνα θεὸν τὰ τρία σὺν ἀλλήλοις νοούμενα, θεὸν ἕκαστον καθ' ἑαυτό, ἕνα θεὸν τὰ τρία, τὸ μὲν διὰ τὴν μοναρχίαν, τὸ δὲ διὰ τὰς ἰδιότητας. Μία γὰρ φύσις ἐν τρισὶ ταῖς ὑποστάσεσι, καὶ πρὸς ἓν τὰ ἐξ αὐτοῦ τὴν ἀναφορὰν ἔχει. ∆ιὸ εἷς θεὸς τὰ τρία, τελεία δὲ ἡ φύσις ἤτοι ἡ θεότης ἐν ἑκάστῃ τῶν ὑποστάσεων, διὸ καὶ ἕκαστον καθ' ἑαυτὸ τέλειος θεός. Εἷς θεὸς τὰ τρία· θεὸς γὰρ καὶ ὁ λόγος αὐτοῦ καὶ τὸ πνεῦμα αὐτοῦ, εἷς θεός, ἐπεὶ καὶ ἄνθρωπος καὶ ὁ λόγος αὐτοῦ καὶ τὸ πνεῦμα αὐτοῦ οὐ τρεῖς ἄνθρωποι, ἀλλ' εἷς. Θεὸς τέλειος ἕκαστον· οὐ γὰρ δυνάμεις ἀνυπόστατοι οὐδ' εἰς ἀέρα χεόμεναι, ὁ τοῦ θεοῦ λόγος καὶ τὸ πνεῦμα αὐτοῦ τὸ ἅγιον, ἀλλ' ἕκαστον ἐνυπόστατόν τε καὶ τέλειον, ἵνα μὴ σύνθετος εἴη θεὸς ἐξ ἀτελῶν συγκείμενος τέλειος, ἀλλ' εἷς τέλειος ἐν τρισὶ τελείοις, ὑπερτελὴς καὶ προτέλειος. Πιστεύομεν δὲ καὶ ἀνενδοιάστως κηρύττομεν αὐτὸν τὸν πρὸ αἰώνων ἐκ πατρὸς γεννηθέντα μονογενῆ υἱὸν καὶ λόγον τὸν ὁμοούσιον τῷ πατρὶ τὸν φύσει θεόν, τὸν δι' οὗ τὰ πάντα ἐγένετο, ἐπ' ἐσχάτων τῶν χρόνων εὐδοκίᾳ πατρὸς συνειλῆφθαι ἐν τῇ παναχράντῳ καὶ παναμώμῳ μήτρᾳ τῆς ἁγίας παρθένου οἱονεὶ θεῖον σπόρον καὶ σεσαρκῶσθαι ἀτρέπτως καὶ ἀμεταβλήτως ἤτοι ἐν ἑαυτῷ ὑποστήσασθαι σάρκα ἐψυχωμένην ψυχῇ λογικῇ τε καὶ νοερᾷ καὶ γεγενῆσθαι τέλειον ἄνθρωπον μετὰ τοῦ μεῖναι, ὅπερ ἦν, τέλειος θεός. Οὐ γὰρ ἄνθρωπον συνέλαβεν ἡ ἁγία παρθένος, ἀλλὰ φύσει θεόν, τὸν προαιώνιον υἱὸν καὶ λόγον τοῦ θεοῦ ἐξ αὐτῆς σαρκωθησόμενον. Ἐφ' ἑκάστης γὰρ τῶν γυναικῶν σύλληψις