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

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 nature, as part of the economy; such as, the birth from the Virgin, the growth in age and stature, the hunger, the thirst, the weariness, the tear, the sleep, the piercing of the nails, the death, and such things, and whatever passions are natural and blameless. For in all these things there is a mingling of the divine with the human, but they are believed to belong to the body, with the divine suffering none of these things, but through them working out our salvation. Others are according to feigning; for example, the asking, "Where have you laid Lazarus?"; the running under the fig tree; the feigning, that is, withdrawing; the prayer; the, "he made as though he would go further." For He had need of none of these or similar things, neither as God, nor as man. But He assumed a human manner, for whatever the need and the expediency required; for example, the prayer, to show that He is not opposed to God, and that He honors the Father as His cause; the asking, not out of ignorance, but to show that He is truly man, while also being God; the withdrawing, to teach not to be rash, nor to betray themselves. Others are by way of appropriation and reference; as the, "My God, my God, why have you forsaken me?"; and the, "Him who knew no sin, He made to be sin for us"; and the, "Becoming a curse for us"; and the, "The Son Himself will be subject to Him who put all things under Him." For neither as God, nor as man was He ever forsaken by the Father, nor did He become sin, or a curse, nor does He need to be subjected to the Father. For inasmuch as He is God, He is equal to the Father, and not contrary, 77.1169 nor subordinate; and inasmuch as He is man, He never became disobedient to the one who begot Him, so as to need subjection. Therefore, appropriating our person, and ranking Himself with us, He said these things. For we were the ones liable to sin and curse, as disobedient and rebellious, and for this reason forsaken. Others are because of division in thought. For if in thought you divide things that in truth are inseparable, namely the flesh from the Word, He is called both a servant and ignorant. For it was of a servile and ignorant nature; and if the flesh had not been united to God the Word, it would have been servile and ignorant. But because of the hypostatic union with God the Word, it was neither servile, nor ignorant. Thus He also called the Father His God. Others, for manifestation and confirmation to us, as the, "Father, glorify me with the glory that I had with you before the world existed." For He Himself was and is glorified; but His glory was not manifested and confirmed to us. And that which was said by the Apostle: "who was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead." For through the miracles and the resurrection, and the coming of the Holy Spirit, it was manifested and confirmed to the world that He is the Son of God. And the, "He advanced in wisdom and in grace." And others according to the appropriation of the Jewish person, counting Himself among the Jews, as he says to the Samaritan woman: "You worship what you do not know; we worship what we know, for salvation is from the Jews."

CHAPTER 26.

And of the things after the resurrection, some are befitting of God, as the, "Baptizing them in the name of the Father, and of the Son, and of the Holy Spirit," clearly as God also of the Holy Spirit; and the, "Behold, I am with you always, to the

Τούτων δὲ τῶν ἀνθρωποπρεπῶς ἐπὶ Χριστοῦ λεγομένων, εἴτε ἐν ῥήμασιν, εἴτε ἐν πράγμασι, τρόποι εἰσὶν ἕξ. Τὰ μὲν γὰρ αὐτῶν κατὰ φύσιν οἰκονομικῶς πέπρακται καὶ λέγεται· οἷον, ὁ ἐκ Παρθένου τόκος, ἡ καθ' ἡλικίαν αὔξησίς τε καὶ προκοπὴ, ἡ πεῖνα, ἡ δίψα, ὁ κόπος, τὸ δάκρυον, ὁ ὕπνος, ἡ τῶν ἥλων τρῆσις, ὁ θάνατος, καὶ τὰ τοιαῦτα, καὶ ὅσα φυσικὰ καὶ ἀδιάβλητα πάθη ὑπάρχουσιν. Ἐν τούτοις γὰρ ἅπασιν μίξις μὲν ἔστι τοῦ θείου πρὸς τὸ ἀνθρώπινον, πλὴν τοῦ σώματος εἶναι πιστεύεται, οὐδὲν τούτων τοῦ θείου πάσχοντος, δι' αὐτῶν δὲ τὴν ἡμῶν οἰκονομοῦντος σωτηρίαν. Τὰ δὲ κατὰ προσποίησιν· οἷον τὸ ἐρωτᾷν, Ποῦ τεθείκατε Λάζαρον; ὁ ὑπὸ τὴν συκῆν δρόμος τὸ ὑποδύεσθαι, ἤγουν ὑπαναχωρεῖν· ἡ προσευχή· τὸ, προσεποιήσατο ποῤῥωτέρω πορεύεσθαι. Τούτων γὰρ καὶ τῶν παραπλησίων, οὔτε ὡς Θεὸς, οὔτε ὡς ἄνθρωπος ἔχρῃζε. Πλὴν ἀνθρωποπρεπῶς ἐσχηματίζετο, πρὸς ὅπερ ἡ χρεία καὶ τὸ λυσιτελὲς ἀπῄτει· οἷον τὴν προσευχὴν, διὰ τὸ δεῖξαι ὡς οὐκ ἔστιν ἀντίθεος, καὶ ὡς αἰτίαν ἑαυτοῦ τιμῶν τὸν Πατέρα· τὸ ἐρωτᾷν, οὐκ ἀγνοῶν, ἀλλ' ἵνα δείξῃ, ὡς κατὰ ἀλήθειάν ἐστιν ἄνθρωπος, μετὰ τοῦ εἶναι Θεός· τὸ ὑπαναχωρεῖν, ἵνα διδάξῃ μὴ προπετεύεσθαι, μηδ' ἑαυτοὺς προδιδόναι. Τὰ δὲ κατ' οἰκείωσιν καὶ ἀναφοράν· ὡς τὸ, Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; καὶ τὸ, Μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε· καὶ τὸ, Γενόμενος ὑπὲρ ἡμῶν κατάρα· καὶ τὸ, Αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα. Οὔτε γὰρ ὡς Θεὸς, οὔτε ὡς ἄνθρωπος ἐγκατελείφθη ποτὲ ὑπὸ τοῦ Πατρὸς, οὔτε ἁμαρτία, οὔτε κατάρα γέγονεν, οὔτε ὑποταγῆναι χρῄζει τῷ Πατρί. Καθὸ μὲν γὰρ Θεὸς, ἴσος ἐστὶ τῷ Πατρὶ, καὶ οὐδὲ ἐναντίος, 77.1169 οὐδὲ ὑποτεταγμένος· καθὸ δὲ ἄνθρωπος, οὐδέ ποτε ἀνήκοος γέγονε τοῦ γεννήτορος ἵνα ὑποταγῆς δεηθῇ. Τὸ ἡμέτερον τοίνυν οἰκειούμενος πρόσωπον, καὶ μεθ' ἡμῶν τάσσων ἑαυτὸν, ταῦτα ἔλεγεν. Ἡμεῖς γὰρ ἦμεν οἱ ἁμαρτίας καὶ κατάρας ἔνοχοι, ὡς ἀπειθεῖς καὶ παρήκοοι, καὶ διὰ τοῦτο ἐγκαταλελειμμένοι. Τὰ δὲ, διὰ τὴν κατ' ἐπίνοιαν διαίρεσιν. Ἐὰν γὰρ τῇ ἐπινοίᾳ διέλῃς τὰ τῇ ἀληθείᾳ ἀχώριστα, ἤτοι τὴν σάρκα ἐκ τοῦ Λόγου, λέγεται καὶ δοῦλος καὶ ἀγνοῶν. Καὶ γὰρ τῆς δούλης καὶ ἀγνοούσης φύσεως ἦν· καὶ εἰ μὴ ἥνωτο τῷ Θεῷ Λόγῳ ἡ σὰρξ, δούλη ἦν καὶ ἀγνοοῦσα. Ἀλλὰ διὰ τὴν πρὸς τὸν Θεὸν Λόγον καθ' ὑπόστασιν ἕνωσιν, οὔτε δούλη ἦν, οὔτε ἠγνόει. Οὕτω καὶ Θεὸν αὑτοῦ τὸν Πατέρα ἐκάλεσε. Τὰ δὲ, διὰ τὴν πρὸς ἡμᾶς φανέρωσίν τε καὶ πίστωσιν, ὡς τὸ, Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Αὐτὸς γὰρ δεδοξασμένος ἦν τε καὶ ἔστιν· ἀλλ' ἡμῖν οὐκ ἦν φανερωθεῖσα καὶ πιστωθεῖσα ἡ δόξα αὐτοῦ. Καὶ τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον· Τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης καὶ ἐξ ἀναστάσεως νεκρῶν. ∆ιὰ γὰρ τῶν θαυμάτων καὶ τῆς ἀναστάσεως, καὶ τῆς ἐπιφοιτήσεως τοῦ ἀγίου Πνεύματος, ἐφανερώθη καὶ ἐπιστώθη τῷ κόσμῳ, ὅτι Υἱός ἐστι τοῦ Θεοῦ. Καὶ τὸ, Προέκοπτε σοφίᾳ καὶ χάριτι. Τὰ δὲ κατὰ τὴν τοῦ Ἰουδαϊκοῦ προσώπου οἰκείωσιν, μετὰ τῶν Ἰουδαίων ἀριθμῶν ἑαυτὸν, ὡς πρὸς τὴν Σαμαρεῖτίν φησιν· Ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.

ΚΕΦΑΛ. Κςϛʹ.

Καὶ τῶν μετὰ τὴν ἀνάστασιν τὰ μὲν εἰσὶ θεοπρεπῆ, ὡς τὸ, Βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ὡς Θεοῦ δηλονότι καὶ τοῦ ἁγίου Πνεύματος· καὶ τὸ, Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς