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 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; and, There they will see Me; and such like things. Of the things befitting His humanity after the resurrection there are different modes. For some are truly, but not according to nature, but by economy, to confirm that the very body that suffered rose again, such as the wounds, the eating and the drinking after the resurrection. Others, truly according to nature, such as passing from place to place without toil, and entering through closed doors. Others, by way of pretense, as, He made as though He would have gone further. Others, of the composite, as, I ascend to my Father and your Father, and my God and your God; and, The King of glory shall come in; and, He sat down on the right hand of the Majesty on high. And others as ranking Himself with us 77.1172 by the mode of division according to bare conception, as, My God and your God. It is necessary therefore to assign the lofty things to the divine nature, which is superior to passion and body; the lowly things, to the human; and the common things, to the composite, that is, to the one Christ, who is God and man.

CHAPTER 27.

It is to be known, therefore, that the name of divinity and of humanity is indicative of the substances or natures; but God and man are also applied to the nature; whenever we say, God is an incomprehensible substance, and that God is one. But it is also taken for the hypostases, as the more particular receives the name of the more universal. As when the Scripture says, Therefore God, your God, has anointed you. For behold, it has declared the Father and the Son. And as when it says, There was a man in the land of Uz. For it declared Job only. In the case of our Lord Jesus Christ, therefore, since we know two natures, but one hypostasis composite of both; when we consider the natures, we call them divinity and humanity; but when we consider the hypostasis composed of the natures, we sometimes name it from the composite, Christ, and God and man at the same time, and God incarnate. And sometimes from one of the parts, only God and Son of God, and only man and son of man. And sometimes from the lofty attributes alone, and sometimes from the lowly alone. For He is one and the same who is equally both this and that; being the one always; and becoming the other later through love for mankind. Therefore, when speaking of the divinity, we do not name its properties from the humanity. For we do not say the divinity is passible or created; nor do we predicate the properties of the divinity of the flesh, that is, of the humanity. For we do not say the flesh, that is, the humanity, is uncreated. But in the case of the hypostasis, whether we name it from the composite or from one of the parts, we attribute to it the properties of both natures. For Christ, which is the composite, is called both God and man, created and uncreated, and passible and impassible. And when He is named from one of the parts both Son of God and God, He receives the properties of the co-existing nature, that is, of the flesh, being called a passible God, and the Lord of glory crucified; not as He is God, but as He is also the same one, man. And when He is called man and son of man, He receives the properties and glories of the divine substance, a pre-eternal child and a man without beginning, not as He is a child and a man, but as being pre-eternal God, He became a child in the last times. And this is the mode of the communication of properties, each nature giving in exchange to the other its own properties, because of the hypostasis's

συντελείας τοῦ αἰῶνος· καὶ τὰ τοιαῦτα. Ὡς γὰρ Θεὸς, ἔστι μεθ' ἡμῶν. Τὰ δὲ ἀνθρωποπρεπῆ, ὡς τὸ, Ἐκράτησαν αὐτοῦ τοὺς πόδας· καὶ τὸ, Κἀκεῖ με ὄψονται· καὶ τὰ τοιαῦτα. Τῶν μετὰ τὴν ἀνάστασιν ἀνθρωποπρεπῶν τρόποι εἰσὶ διάφοροι. Τὰ μὲν γὰρ ἀληθῶς, ἀλλ' οὐ κατὰ φύσιν, ἀλλὰ κατ' οἰκονομίαν, πρὸς τὸ πιστώσασθαι ὅτι αὐτὸ τὸ παθὸν σῶμα ἀνέστη, ὡς οἱ μώλωπες, ἡ βρῶσις καὶ ἡ πόσις ἡ μετὰ τὴν ἀνάστασιν. Τὰ δὲ, ἀληθῶς κατὰ φύσιν, ὡς τὸ μεταβαίνειν τόπους ἐκ τόπων ἀμόχθως, καὶ τὸ διὰ τῶν θυρῶν κεκλεισμένων εἰσελθεῖν. Τὰ δὲ, κατὰ προσποίησιν, ὡς τὸ, Προσεποιήσατο ποῤῥωτέρω πορεύεσθαι. Τὰ δὲ, τοῦ συναμφοτέρου, ὡς τὸ, Ἀναβαίνω πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν· καὶ τὸ, Εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης· καὶ τὸ, Ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν τοῖς ὑψηλοῖς. Τὰ δὲ ὡς μεθ' ἡμῶν 77.1172 ἑαυτὸν τάττοντος τῷ τρόπῳ τῆς κατὰ ψιλὴν ἐπίνοιαν διαιρέσεως, ὡς τὸ, Θεόν μου καὶ Θεὸν ὑμῶν. ∆εῖ οὖν τὰ μὲν ὑψηλὰ προσνέμειν τῇ θείᾳ καὶ κρείττονι φύσει παθῶν καὶ σώματος· τὰ δὲ ταπεινὰ, τῇ ἀνθρωπίνῃ· τὰ δὲ κοινὰ, τῷ συνθέτῳ, ἤγουν τῷ ἑνὶ Χριστῷ, ὅς ἐστι Θεὸς καὶ ἄνθρωπος.

ΚΕΦΑΛ. ΚΖʹ.

Ἰστέον τοίνυν ὅτι τὸ μὲν τῆς θεότητος καὶ τῆς ἀνθρωπότητος ὄνομα τῶν οὐσιῶν ἤτοι φύσεών ἐστι παραστατικόν· τὸ δὲ Θεὸς καὶ ἄνθρωπος καὶ ἐπὶ τῆς φύσεως τάττεται· ὁπόταν λέγωμεν, Θεός ἐστιν ἀκατάληπτος οὐσία, καὶ ὅτι εἷς ἐστι Θεός. Λαμβάνεται δὲ καὶ ἐπὶ τῶν ὑποστάσεων, ὡς τοῦ μερικωτέρου δεχομένου τὸ τοῦ καθολικωτέρου ὄνομα. Ὡς ὅταν φησὶν ἡ Γραφή· ∆ιὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου. Ἰδοὺ γὰρ τὸν Πατέρα καὶ τὸν Υἱὸν ἐδήλωσε. Καὶ ὡς ὅταν λέγῃ. Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι. Τὸν γὰρ Ἰὼβ μόνον ἐδήλωσεν. Ἐπὶ οὖν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐπειδὴ δύο μὲν τὰς φύσεις γινώσκομεν, μίαν δὲ τὴν ὑπόστασιν ἐξ ἀμφοτέρων σύνθετον· ὅταν μὲν τὰς φύσεις ἀναθεωροῦμεν, θεότητα καὶ ἀνθρωπότητα καλοῦμεν· ὅτε δὲ τὴν ἐκ τῶν φύσεων συντεθεῖσαν ὑπόστασιν, ποτὲ μὲν ἐκ τοῦ συναμφοτέρου Χριστὸν ὀνομάζομεν, καὶ Θεὸν καὶ ἄνθρωπον κατὰ ταυτὸν καὶ Θεὸν σεσαρκωμένον. Ποτὲ δὲ ἐξ ἑνὸς τῶν μερῶν, Θεὸν μόνον καὶ Υἱὸν Θεοῦ, καὶ ἄνθρωπον μόνον καὶ υἱὸν ἀνθρώπου. Καὶ ποτὲ μὲν ἐκ τῶν ὑψηλῶν μόνον, ποτὲ δὲ ἐκ τῶν ταπεινῶν μόνον. Εἷς γάρ ἐστιν ὁ κἀκεῖνο καὶ τοῦτο ὁμοίως ὑπάρχων· τὸ μὲν ὢν ἀεί· τὸ δὲ γενόμενος ὕστερον διὰ φιλανθρωπίαν. Θεότητα μὲν οὖν λέγοντες, οὐ κατονομάζομεν αὐτῆς τὰ τῆς ἀνθρωπότητος ἰδιώματα. Οὐ γάρ φαμεν θεότητα παθητὴν ἢ κτιστήν· οὔτε δὲ τῆς σαρκὸς ἤτοι τῆς ἀνθρωπότητος κατηγοροῦμεν τὰ τῆς θεότητος ἰδιώματα. Οὐ γάρ φαμεν σάρκα ἤτοι ἀνθρωπότητα ἄκτιστον. Ἐπὶ δὲ τῆς ὑποστάσεως, κἂν ἐκ τοῦ συναμφοτέρου, κἂν ἐξ ἑνὸς τῶν μερῶν ταύτην ὀνομάσωμεν, ἀμφοτέρων τῶν φύσεων τὰ ἰδιώματα αὐτῇ ἐπιτίθεμεν. Καὶ γὰρ ὁ Χριστὸς, ὅπερ ἐστὶ τὸ συναμφότερον, καὶ Θεὸς καὶ ἄνθρωπος λέγεται, κτιστὸς καὶ ἄκτιστος, καὶ παθητὸς καὶ ἀπαθής. Καὶ ὅταν ἐξ ἑνὸς τῶν μερῶν καὶ Υἱὸς Θεοῦ καὶ Θεὸς ὀνομάζηται, δέχεται τὰ τῆς συνυφεστηκυίας φύσεως ἰδιώματα, ἤτοι τῆς σαρκὸς Θεὸς παθητὸς ὀνομαζόμενος, καὶ Κύριος τῆς δόξης ἐσταυρωμένος· οὐ καθὸ Θεὸς, ἀλλὰ καθὸ καὶ ἄνθρωπος ὁ αὐτός. Καὶ ὅταν ἄνθρωπος καὶ υἱὸς ἀνθρώπου ὀνομάζηται, δέχεται τὰ τῆς θείας οὐσίας ἰδιώματα καὶ αὐχήματα παιδίον προαιώνιον καὶ ἄνθρωπος ἄναρχος, οὐ καθὸ παιδίον καὶ ἄνθρωπος, ἀλλὰ καθὸ Θεὸς ὢν προαιώνιος, γέγονεν ἐπ' ἐσχάτων παιδίον. Καὶ οὗτός ἐστιν ὁ τρόπος τῆς ἀντιδόσεως, ἑκατέρας φύσεως ἀντιδούσης τῇ ἑτέρᾳ τὰ ἴδια, διὰ τὴν τῆς ὑποστάσεως