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

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 specifically, and into man specifically; but being one indivisibly, the same God and man, which is the same as to say, God and man.

CHAPTER 19.

Whence he who spoke of a theandric energy did not introduce a confusion in the natural energies; but represented their union in the highest degree, and the deification of the human energy. For just as in Christ through the union the human nature was deified; so indeed also the will was co-deified, and the energy. Wherefore also when He performed wonders, the human acts were joined with the divine acts. And from the human acts, that is to say, of word and of touch, and of such things, the divine signs proceeded. Just as when cutting iron is heated, both cutting and burning at the same time, the cutting occurs with the burning, and the burning is inseparable from the cutting. And the concurrence of the energies introduces to these the unifying principle, not by nature, but by union. Therefore, he who spoke of a theandric energy, through the single utterance has declared that the two energies are one in their coming together and are not in fact distinguished. But in saying theandric, that is divine and human, he showed the difference of the energies in nature even after the union. But in another sense, the name of energy signifying two things (for a natural energy is the progression of the power inhabiting the nature to 77.1160 the completion of some work, which has its being in acting, just as the power has its being in being by nature and being able. Again, energy is said to be also the completion of the work, the thing effected itself, the result of the matter, the action itself); this second meaning of energy, then, must be applied to the theandric. For since Christ is the God-man, every action of His is God-man-like and theandric. But to speak thus does not bring about a confusion in the energies, but clarifies that the one acting is one and the same; both divinely and humanly; neither the divine things in the manner of God; for He is man; nor the human things in the manner of man; for He is God. Likewise also he who spoke of one nature of God the Word incarnate, did not dogmatize that the Lord is of one nature. For by adding "incarnate," he removed such a suspicion. For the nature of the Word, that is, the divine, is one; and again the nature of the flesh, that is, the human, is another, synecdochically.

CHAPTER 20.

The will of the divine nature is one thing, and that of the human another. By will we mean the volition, the volitional power itself, which is the natural will. Therefore, the Lord, having assumed the will of the human nature and deified it, preserved that which was naturally human. And wishing to show this clearly, having entered a house in the region of Tyre and Sidon, He wished no one to know it, and He was not able to be hidden. For having willed economically to be hidden, He was not able; teaching us through the things themselves, that the almighty did not reject the weak will of human nature, but also substantially appropriated it, having assumed our whole nature with all things that are according to nature. It is said, therefore, 16

θελήσεις ἐν τῷ Χριστῷ· θέλων δὲ καὶ κατ' ἄμφω τὰς θελήσεις, κατ' ἄμφω τε τὰς ἐνεργείας ἐνεργῶν, εἶς ὁ αὐτὸς θεάνθρωπος· μὴ διαιρούμενος εἰς Θεὸν ἰδικῶς, καὶ εἰς ἄνθρωπον ἰδικῶς· ἀλλ' εἷς ἀμερίστως ὑπάρχων, Θεὸς καὶ ἄνθρωπος ὁ αὐτὸς, ταυτὸν δ' εἰπεῖν, Θεὸς καὶ ἀνήρ.

ΚΕΦΑΛ. ΙΘʹ.

Ὅθεν θεανδρικὴν ἐνέργειαν ὁ εἰπὼν, οὐ σύγχυσιν ταῖς φυσικαῖς ἐνεργείαις εἰσήγαγεν· ἀλλὰ τὴν εἰς ἄκρον αὐτῶν παρέστησεν ἕνωσιν, καὶ τὸ τεθεῶσθαι τὴν ἀνθρωπίνην ἐνέργειαν. Ὥσπερ γὰρ ἐν Χριστῷ διὰ τῆς ἑνώσεως ἡ ἀνθρωπίνη τεθέωτο φύσις· οὕτω δὴ καὶ ἡ θέλησις συντεθέωτο, καὶ ἡ ἐνέργεια. ∆ιὸ καὶ τερατουργοῦντος αὐτοῦ, τοῖς θεϊκοῖς ἐνεργήμασι τὰ ἀνθρωπικὰ συνεζεύγνυτο. Κἀκ τῶν ἀνθρωπικῶν ἐνεργημάτων, λόγου δηλονότι καὶ ἁφῆς, καὶ τῶν τοιούτων, αἱ θεοσημεῖαι προέβαινον. Καθάπερ σιδήρου τμητικοῦ πυρωθέντος, καὶ τέμνοντος καὶ καίοντος ἐν ταυτῷ, καὶ ἡ τομὴ μετὰ τῆς καύσεως γίνεται, καὶ ἡ καῦσις ἀχώριστός ἐστι τῆς τομῆς. Καὶ ἡ τῶν ἐνεργειῶν συνδρομὴ τὸ ἑνιαῖον εἰσφέρει ταύταις, οὐ κατὰ φύσιν, ἀλλὰ καθ' ἕνωσιν. Ὁ τοίνυν θεανδρικὴν φήσας ἐνέργειαν, διὰ μὲν τῆς ἑνικῆς προφορᾶς τὸ τὰς δύο ἐνεργείας ἒν εἶναι τῇ συνελεύσει καὶ μὴ διακεκρίσθαι ταύτας πραγματικῶς δεδήλωκεν. Ἐν δὲ τῷ εἰπεῖν θεανδρικὴν, θείαν δηλονότι καὶ ἀνδρικὴν, τὸ τῶν ἐνεργειῶν τῇ φύσει διάφορον καὶ μετὰ τὴν ἕνωσιν ἔδειξεν. Ἄλλως δὲ δύο τινὰ δηλοῦντος τοῦ τῆς ἐνεργείας ὀνόματος (ἐνέργεια γὰρ φυσική ἐστιν, ἡ τῆς ἐνοικ[ουρ]ούσης τῇ φύσει δυνάμεως πρόβασις εἰς 77.1160 ἔργου τινὸς ἐκπλήρωσιν, ἤτις ἐν τῷ ἐνεργεῖν ἔχει τὸ εἶναι, καθὼς ἡ δύναμις ἐν τῷ πεφυκέναι καὶ δύνασθαι. Λέγεται πάλιν ἐνέργεια, καὶ ἡ τοῦ ἔργου ἐκπλήρωσις, αὐτὸ τὸ ἐνεργητὸν, ὁ τοῦ πράγματος ἀποτελεσμὸς, ἡ πρᾶξις αὐτή)· τοῦτο δὴ τὸ δεύτερον σημαινόμενον τῆς ἐνεργείας προσαρμοστέον τῇ θεανδρικῇ. Θεανθρώπου γὰρ ὑπάρχοντος τοῦ Χριστοῦ, καὶ πᾶσα πρᾶξις αὐτοῦ θεανθρωπικὴ καὶ θεανδρική. Τὸ δὲ οὕτω λέγειν οὐ φέρει σύγχυσιν ταῖς ἐνεργείαις, ἀλλ' ἕνα καὶ τὸν αὐτὸν εἶναι διασαφεῖ τὸν ἐνεργοῦντα· καὶ θεϊκῶς καὶ ἀνθρωπικῶς· οὔτε τὰ θεῖα κατὰ Θεόν· ἄνθρωπος γάρ· οὔτε κατ' ἄνθρωπον τὰ ἀνθρώπινα· Θεὸς γάρ. Ὡσαύτως καὶ ὁ μίαν φύσιν εἰρηκὼς τοῦ Θεοῦ Λόγου σεσαρκωμένην, οὐ μιᾶς φύσεως τὸν Κύριον ἐδογμάτισε. Τὸ γὰρ σεσαρκωμένην προσθεὶς, τὴν τοιαύτην ἀνεῖλεν ὑπόνοιαν. Ἑτέρα γὰρ ἡ τοῦ Λόγου φύσις, ἤγουν ἡ θεία· καὶ ἑτέρα πάλιν ἡ τῆς σαρκὸς, ἤγουν ἡ ἀνθρωπικὴ συνεκδοχικῶς.

ΚΕΦΑΛ. Κʹ.

Ἕτερον θέλημα τῆς θείας φύσεως, καὶ ἕτερον τῆς ἀνθρωπικῆς. Θέλημα δὲ τὴν θέλησιν λέγομεν, αὐτὴν τὴν δύναμιν τὴν θελητικὴν, ἥτις ἐστὶ θέλημα φυσικόν. Τὸ τοίνυν τῆς ἀνθρωπίνης θέλημα φύσεως ὁ Κύριος προσλαβόμενος καὶ θεώσας αὐτὸ, διετήρησεν ὅπερ ἦν κατὰ φύσιν ἀνθρώπινον. Καὶ τοῦτο παραστῆσαι βουλόμενος ἐναργῶς, εἰσελθὼν εἰς οἶκον ἐν τοῖς μέρεσι Τύρου καὶ Σιδῶνος, οὐδένα ἠθέλησε γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν, Οἰκονομικῶς γὰρ θελήσας λαθεῖν οὐ δεδύνητο· διδάσκων ἡμᾶς διὰ τῶν πραγμάτων αὐτῶν, ὅτι τὸ τῆς ἀνθρωπίνης φύσεως θέλημα τὸ ἀσθενὲς ὁ πανσθενὴς οὐκ ἀπεδοκίμασεν, ἀλλ' οὐσιωδῶς ᾠκειώσατο καὶ αὐτὸ, τὴν ἡμετέραν ὅλην φύσιν μετὰ πάντων τῶν κατὰ φύσιν ἀναλαβών. Λέγεται μὲν οὖν 16