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

CHAPTER 22.

Thus, the name God and the name man, sometimes signify nature, sometimes hypostasis. Divinity and humanity, likewise, always signify nature alone, and never also hypostasis. But Christ denotes a composite hypostasis, of divinity and humanity. And that which anoints is the divinity, but the humanity is that which is 77.1164 anointed. Anointing must be understood as the perichoresis of the whole anointing into the whole anointed. For thus that which has received the anointing would in truth be wholly Christ. For that which is superficially anointed is partly Christ, but not wholly; whence it is not properly Christ. Therefore kings and high priests, being anointed with oil and receiving a superficial anointing, are not properly Christs. And if the grace is deep through the anointing, again they are not properly Christs. For they are by grace and temporary. The Lord alone, therefore, is properly Christ, as wholly through and through and not by grace; but by hypostatic union is eternally Christ.

CHAPTER 23. However, one must know that there are four general modes of things said of Christ. For some apply to him even before the incarnation; others, in the union; others, after the union; and others, after the resurrection. And of those before the incarnation, there are six modes. For some of them show the affinity of nature, and being consubstantial with the Father, such as, 'I and the Father are one'; and, 'He who has seen me has seen the Father'; and, 'Who being in the form of God'; and such things. Others, the perfection of the hypostasis, such as, 'Son of God,' and 'the express image of his hypostasis'; and, 'Angel of great counsel, wonderful counsellor'; and the like. Others, the perichoresis of the hypostases in one another, such as, 'I am in the Father, and the Father in me'; and the unemanating establishment, such as, Word, wisdom, and power, and radiance. For the Word is in the mind (and I mean the essential Word), and wisdom likewise; and in the one who has power is the power, and in the light is the radiance, unemanatingly established, springing from it. Others, as from the Father as cause, such as, 'My Father is greater than I.' For from him he has both his being and all that he has; his being by generation, and not by creation, such as, 'I came forth from the Father'; and, 'I live because of the Father.' And all that he has, not by impartation, nor by teaching, but as from a cause, such as, 'The Son can do nothing of himself, unless he sees the Father doing it.' For if the Father is not, neither is the Son. For the Son is from the Father, and in the Father, and with the Father, and not after the Father. Likewise also the things which he does are from him and with him. For the will, and energy, and power of the Father, and of the Son, and of the Holy Spirit is one and the same, not similar, but the same. Others, as the Father's good pleasure being fulfilled through his own energy, not as through an instrument, or a servant, but as through his own essential and enhypostatic Word and wisdom and power; because one motion is seen in Father and Son; such as, 'All things were made through him'; and, 'He sent his Word and healed them'; and, 'That they may know that you have sent me.' Others, prophetically; and of these some, as things to come; for example, 'He will come 77.1165 manifestly'; and that of Zechariah, 'Behold, your King is coming to you'; and that spoken by Micah, 'Behold, the Lord is coming out of his place, and will come down and tread upon the high places of the earth.' And others, things to come as things past: 'This is our God, after this he was seen on earth and with men

ΚΕΦΑΛ. ΚΒʹ.

Οὔτω τοι καὶ τὸ Θεὸς ὄνομα καὶ τὸ ἄνθρωπος, ποτὲ μὲν φύσιν σημαίνει, ποτὲ δ' ὑπόστασιν. Ἡ δὲ θεότης ὡσαύτως καὶ ἡ ἀνθρωπότης, φύσιν ἀεὶ μόνην, ἀλλ' οὔποτε καὶ ὑπόστασιν. Τὸ δὲ Χριστὸς ὑπόστασιν δηλοῖ σύνθετον, ἐκ θεότητός τε καὶ ἀνθρωπότητος. Καὶ τὸ χρίσαν μὲν ἡ θεότης, ἡ ἀνθρωπότης δὲ, τὸ 77.1164 χρισθέν. Χρίσιν δὲ νοητέον, τὴν ὅλου τοῦ χρίσματος εἰς ὅλον τὸ χρισθὲν περιχώρησιν. Οὔτω γὰρ ἂν εἴη τὸ τὴν χρίσιν δεδεγμένον ταῖς ἀληθείαις ὅλον χριστόν. Τὸ γὰρ ἐπιπολαίως χρισθὲν, ἐκ μέρους χριστὸν, ἀλλ' οὐχ ὁλικῶς· ὅθεν οὐδὲ κυρίως χριστόν. ∆ιὸ βασιλεῖς τε καὶ ἀρχιερεῖς τῷ ἐλαίῳ χριόμενοι, καὶ τὴν ἐπιπόλαιον δεχόμενοι χρίσιν, οὐ κυρίως χριστοί. Εἰ δὲ ἡ χάρις εἰς βάθος διὰ τοῦ χρίσματος, οὐδὲ πάλιν κυρίως χριστοί. Χάριτι γὰρ καὶ ἐπίκηροι. Μόνος τοίνυν ὁ Κύριος κυρίως χριστὸς, ὡς ὅλος διόλου καὶ οὐ χάριτι· τῇ δὲ καθ' ὑπόστασιν ἑνώσει καὶ ἀϊδίως χριστός.

ΚΕΦΑΛ. ΚΓʹ. Εἰδέναι μέντοι χρὴ ὅτι τῶν ἐπὶ Χριστοῦ λεγομένων τρόποι γενικοί εἰσι τέσσαρες. Τὰ μὲν γὰρ καὶ πρὸ τῆς ἐνανθρωπήσεως ἁρμόσει αὐτῷ· τὰ δὲ, ἐν τῇ ἑνώσει· τὰ δὲ, μετὰ τὴν ἕνωσιν· τὰ δὲ, μετὰ τὴν ἀνάστασιν. Καὶ τῶν πρὸ τῆς ἐνανθρωπήσεως μὲν, τρόποι εἰσὶν ἕξ. Τὰ μὲν γὰρ αὐτῶν τὸ συναφὲς τῆς φύσεως, καὶ τὸ πρὸς τὸν Πατέρα ὁμοούσιον δηλοῖ, ὡς τὸ, Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· καὶ, Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα· καὶ τὸ, Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων· καὶ τὰ τοιαῦτα. Τὰ δὲ τὸ τέλειον τῆς ὑποστάσεως, ὡς τὸ, Υἱὸς τοῦ Θεοῦ, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ· καὶ τὸ, Μεγάλης βουλῆς Ἄγγελος, θαυμαστὸς σύμβουλος· καὶ τὰ ὅμοια. Τὰ δὲ, τὴν ἐν ἀλλήλαις τῶν ὑποστάσεων περιχώρησιν, ὡς τὸ, Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· καὶ τὴν ἀνεκφοίτητον ἵδρυσιν, ὡς, Λόγος, σοφία, καὶ δύναμις, καὶ ἀπαύγασμα. Ὅ τε γὰρ Λόγος ἐν τῷ νῷ (Λόγον δέ φημι τὸν οὐσιώδη), καὶ ἡ σοφία ὁμοίως· καὶ ἐν τῷ δυναμένῳ ἡ δύναμις, καὶ ἐν τῷ φωτὶ τὸ ἀπαύγασμα ἀνεκφοιτήτως ἵδρυται ἐξ αὐτοῦ πηγαζόμενον. Τὰ δὲ, ὡς ἐξ αἰτίου τοῦ Πατρὸς, ὡς, Ὁ Πατήρ μου μείζων μού ἐστιν. Ἐξ αὐτοῦ γὰρ ἔχει τό τε εἶναι καὶ πάντα ὅσα ἔχει· τὸ μὲν εἶναι γεννητῶς, καὶ οὐ δημιουργικῶς, ὡς τὸ, Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον· καὶ, Ἐγὼ ζῶ διὰ τὸν Πατέρα. Πάντα δὲ ὅσα ἔχει οὐ μεταδοτικῶς, οὔτε διδακτικῶς, ἀλλ' ὡς ἐξ αἰτίου, ὡς τὸ, Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μήτι βλέπῃ τὸν Πατέρα ποιοῦντα. Εἰ μὴ γὰρ ὁ Πατήρ ἐστι, οὐδὲ ὁ Υἱός. Ἐκ τοῦ Πατρὸς γὰρ ὁ Υἱὸς, καὶ ἐν τῷ Πατρὶ, καὶ ἅμα τῷ Πατρὶ, καὶ οὐ μετὰ τὸν Πατέρα. Ὁμοίως καὶ ἃ ποιεῖ, ἐξ αὐτοῦ καὶ σὺν αὐτῷ. Μία γὰρ καὶ ἡ αὐτὴ, οὐχ ὁμοία, ἀλλ' ἡ αὐτὴ τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος θέλησις, ἐνέργειά τε καὶ δύναμις. Τὰ δὲ, ὡς τῆς πατρικῆς εὐδοκίας διὰ τῆς αὐτοῦ ἐνεργείας πληρουμένης, οὐχ ὡς δι' ὀργάνου, ἢ δούλου, ἀλλ' ὡς δι' οὐσιώδους καὶ ἐνυποστάτου αὐτοῦ Λόγου καὶ σοφίας καὶ δυνάμεως· διὰ τὸ μίαν ἐν Πατρὶ καὶ Υἱῷ θεωρεῖσθαι κίνησιν· ὡς τὸ, Πάντα δι' αὐτοῦ ἐγένετο· καὶ τὸ, Ἀπέστειλε τὸν Λόγον αὑτοῦ καὶ ἰάσατο αὐτούς· καὶ τὸ, Ἵνα γνῶσιν, ὅτι σύ με ἀπέστειλας. Τὰ δὲ προφητικῶς· καὶ τούτων τὰ μὲν, ὡς μέλλοντα· οἷον, Ἐμφανῶς 77.1165 ἤξει· καὶ τὸ τοῦ Ζαχαρίου, Ἰδοὺ ὁ Βασιλεύς σου ἔρχεταί σοι· καὶ τὸ ὑπὸ Μιχαίου εἰρημένον, Ἰδοὺ Κύριος ἐκπορεύεται ἐκ τοῦ τόπου, καὶ καταβήσεται καὶ ἐπιβήσεται ἐπὶ τὰ ὑψηλὰ τῆς γῆς. Τὰ δὲ μέλλοντα, ὡς παρῳχηκότα· Οὗτος ὁ Θεὸς ἡμῶν, μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις