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21.ν Concerning the Trinity speaking among the faithful, on account of the unchangeableness of nature and of substance. 21.1 And that the divine hypostases speak equally among the holy ones announces the unchangeableness of nature and authority. 21.2 For Zechariah—not the prophet, but the father of John—said that the Lord God of Israel has spoken through the prophets. 21.3 and Paul likewise wrote to the Hebrews: "In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son." 21.4 And to the Corinthians he wrote concerning the Son: "since you seek proof of the Christ who speaks in me." 21.5 But the Savior teaches in Matthew: "For it is not you who speak, but the Spirit of your Father who speaks in you."

22.ν Concerning that for the same reason, that is, the consubstantiality of the Trinity,

it is written that we live for the Father and for the Son and for the Holy Spirit. 22.1 This also most clearly teaches us to consider what is written, that we live for the Father and for the Son and for the Holy Spirit; as when Paul discusses in his letter to the Romans: "you must consider yourselves to be dead to sin but alive to God in Christ Jesus our Lord." 22.2 and again: "so that those who live might no longer live for themselves but for Christ who died for them and was raised"; and to the Galatians: "If we live by the Spirit, let us also walk by the Spirit." 23.ν Concerning that for this reason the law from above is written to be of the Father and of the Son and of the Holy Spirit. 23.1 For the reason we have stated, the law from above is also written to be of the Father and of the Son and of the Holy Spirit, as the Psalmist says in the 36th Psalm: "the law of his God is in his heart," and in the 39th: "I desired to do your will, O God, and your law is in the midst of my belly." 23.2 And as Paul writes to the Galatians: "Bear one another's burdens, and so fulfill the law of Christ"; 23.3 and to the Corinthians in the first epistle: "To those outside the law I became as one outside the law, not being without law toward God but under the law of Christ, that I might win those outside the law." 23.4 and to the Romans: "For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death." 23.5 And again, alluding to the new and the old covenant, he says: "But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code"; and again: "For we know that the law is spiritual." 24.ν Concerning that for the same reason of the consubstantiality in the Trinity we are called either men of God or Christians or spiritual men. 24.1 We are therefore called for this reason either men of God or Christians or spiritual men; by which terms the widow in Zarephath says to Elijah the Tishbite: "What have I to do with you, O man of God?" and again: "Now I know that you are a holy man of God"; 24.2 and the Shunammite woman to her husband concerning Elisha the prophet: "Behold now, a great man of God is passing by us." 24.3 and the royal histories: "And a man of God came from Judah and prophesied against the altar that was in Bethel"; 24.4 and the Psalmist in the inscription of the 89th Psalm: "A prayer of Moses, the man of God." 24.5 and Paul writing his second letter to Timothy: "that the man of God may be complete, equipped for every good work." 24.6 And the Acts: "And it happened that for a whole year they met with the church and the disciples were first called Christians in Antioch." 24.7 And Paul, discoursing in his epistle to the Corinthians: "Now concerning spiritual matters, I do not want you to be ignorant, brothers. You know that when you were pagans, you were led astray to mute idols, however you were led. Therefore I make known to you that no one can say 'Jesus is Lord' except in the Holy Spirit";

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21.ν Περὶ τοῦ διὰ τὸ ἀπαράλλακτον τῆς φύσεως καὶ τῆς οὐσίας λαλεῖν ἐν πι στοῖς τὴν τριάδα. 21.1 Καὶ τὸ λαλεῖν δὲ ἐξ ἴσου ἐν ἁγίοις τὰς θείας ὑποστάσεις τὴν ἀπαραλλαξίαν τῆς φύσεως καὶ ἐξουσίας ἀπαγγέλλει. 21.2 Ζαχαρίας μὲν γάρ-οὐχ ὁ προφήτης, ἀλλ' ὁ πατὴρ Ἰωάννου-κύριον τὸν θεὸν Ἰσραὴλ διὰ τῶν προφητῶν λελαληκέναι ἔφησεν. 21.3 καὶ Παῦλος δὲ ὁμοίως Ἑβραίοις ἐπέστειλεν· «πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ». 21.4 Καὶ Κορινθίοις δὲ περὶ τοῦ υἱοῦ ἔγραψεν· «ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ». 21.5 Ὁ δέ γε σωτὴρ παρὰ Ματθαίῳ διδάσκει· «οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν ἐστιν τὸ λαλοῦν ἐν ὑμῖν».

22.ν Περὶ τοῦ διὰ τὸν αὐτὸν λόγον, ᾔνουν τὸ ὁμοούσιον τῆς τριάδος,

γεγράφθαι, ζῆν ἡμᾶς τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνευματι. 22.1 Τοῦτο ἐπιφανέστατα θεωρεῖν διδάσκει καὶ τὸ γεγράφθαι, ζῆν ἡμᾶς τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι· ὡς ὅταν Παῦλος διαλέγεται γράμμασι Ῥωμαίοις· «ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν». 22.2 καὶ πάλιν· «ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι Χριστῷ»· καὶ Γαλάταις· «εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν». 23.ν Περὶ τοῦ διὰ τὸν λόγον τοῦτον τὸν ἄνωθεν νόμον γεγράφθαι εἶναι τοῦ πα τρος καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. 23.1 ∆ι' ὃν ἔφαμεν λόγον καὶ ὁ ἄνωθεν νόμος γέγραπται εἶναι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, καθὰ ὁ ἱεροψάλτης λέγει ἐν μὲν λ ϛʹ ψαλμῷ· «ὁ νόμος τοῦ θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ», ἐν δὲ λθʹ· «τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου». 23.2 Καὶ ὡς Παῦλος γράφει Γαλάταις μέν· «ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ»· 23.3 καὶ Κορινθίοις ἐν τῇ πρώτῃ ἐπιστολῇ· «ἐγενόμην τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ, ἀλλ' ἔννομος Χριστοῦ, ἵνα κερδήσω τοὺς ἀνόμους». 23.4 Ῥωμαίοις δέ· «ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου». 23.5 Καὶ πάλιν τὴν νέαν καὶ τὴν παλαιὰν διαθήκην αἰνιττόμενός φησιν· «νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμμα τος»· καὶ πάλιν· «οἴδαμεν γάρ, ὅτι ὁ νόμος πνευματικός ἐστιν». 24.ν Περὶ τοῦ διὰ τὴν αὐτὴν τῆς ὁμοουσιότητος ἐν τῇ τριάδι αἰτίαν χρηματίζειν ἡμᾶς ἢ ἀνθρώπους θεοῦ ἢ Χριστιανοὺς ἢ πνευματικούς. 24.1 Χρηματίζομεν τοίνυν διὰ τοῦτο ἢ ἄνθρωποι θεοῦ ἢ Χριστιανοὶ ἢ πνευματικοί· δι' ὧν φασιν ἡ μὲν ἐν Σαρέπτοις χήρα πρὸς τὸν Θεσβίτην Ἠλίαν· «τί ἐμοὶ καὶ σοί, ἄνθρωπε τοῦ θεοῦ;» καὶ πάλιν· «νῦν ἔγνων, ὅτι ἄνθρωπος τοῦ θεοῦ ἅγιος εἶ σύ»· 24.2 ἡ δὲ Σουμανῖτις πρὸς τὸν ἑαυτῆς ἄνδρα περὶ Ἐλισσαιὲ τοῦ προφήτου· «ἰδοὺ δὴ ἄνθρωπος τοῦ θεοῦ μέγας παραγίνεται πρὸς ἡμᾶς». 24.3 αἱ δὲ βασιλικαὶ ἱστορίαι· «καὶ ἄνθρωπος τοῦ θεοῦ ἦλθεν ἐξ Ἰούδα καὶ προεφήτευσεν ἐπὶ τὸ θυσια στήριον τὸ ἐν Βεθήλ»· 24.4 ὁ δὲ ἱεροψάλτης ἐν τῇ ἐπιγραφῇ τοῦ πθʹ ψαλμοῦ· «προσευχὴ Μωυσῆ, ἀνθρώπου τοῦ θεοῦ». 24.5 ὁ δὲ Παῦλος Τιμοθέῳ γράφων τὸ δεύτερον· «ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος». 24.6 Αἱ δὲ πράξεις· «ἐγένετο δὲ αὐτοὺς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ χρηματί σαι τε πρῶτον ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς». 24.7 Ὁ δὲ Παῦλος Κορινθίοις ἐν ἐπιστολῇ διαλεγόμενος· «περὶ δὲ τῶν πνευματικῶν οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί. οἴδατε, ὅτι, ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. διὸ γνωρίζω ὑμῖν, ὅτι οὐδεὶς δύναται εἰπεῖν «κύριος Ἰησοῦς» εἰ μὴ ἐν πνεύματι ἁγίῳ»·