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that you have chosen for yourselves the Lord, to serve him.” It is possible to consider from another scripture as well, how "the Lord" does not apply to one hypostasis. For David sings in the 82nd Psalm: “Let them be ashamed and troubled for ever and ever, and let them be confounded, and let them perish, and let them know that your name is Lord. 39.928 You alone are the Most High over all the earth.” For if he speaks concerning the Father, how does Paul write: “One is holy, one is Lord, Jesus Christ?” and again: “But the Lord is the Spirit?” But if he writes concerning the Son, then, according to them, the Father is not Lord, not Most High, not holy; or they will bring a charge against David singing, in the 109th Psalm: “The Lord said to my Lord: Sit at my right hand;” and in the 99th: “Know that the Lord is himself God, that he made us, and not we ourselves.” But it indicates him, through whom all things came into being. And in the 67th: “Make a way for him who rides upon the west; Lord is his name.” By 'west' he means, 'at the last times'; and by 'Lord', him who appeared when the fullness of time had come. But they will also bring a charge against Isaiah, prophesying thus that the Son is likewise God and Lord: “Behold our God; behold the Lord comes with strength, and his arm with dominion; behold his reward is with him, and his work before his face. As a shepherd he will shepherd his flock, and with his arm he will gather lambs.” And also against James, who made this the preface of his own writings: “James, a servant of God and of the Lord Jesus;” and in what follows: “And of the Lord God.” And against Paul writing, affirming to the Romans: “For everyone who calls upon the name of the Lord will be saved.” Or let them agree that "God" and "Lord" is a name common to the three hypostases, as also King, and Most High, and undefiled, and incomprehensible, and holy, and all such things as it is fitting to say about God; and neither is the Father alienated from Lordship, even though it is written: “One Lord, Jesus Christ;” and, “But the Lord is the Spirit;” nor is the Son, or the Holy Spirit cast out from the Godhead, even though it is said: “One God, the Father.” The truth therefore is thus, as has been shown, and as we glorify. But heretics, composing the doxology according to their own authority, glorify one through another in another, as through an instrument, but more truly, no one; transgressing also the divine decree concerning baptism, and the Epistle of Paul, where he mentions the Trinity connectedly and with equal honor; and further, transgressing also the will of the Father, who wishes his Son to be honored, just as he himself is. For they say: “Glory to the Father through the Son in the Holy Spirit;” 39.929 which is nowhere written connectedly, but separately, with an interchange of words, for the reasons mentioned, not, however, for a doxology, or any subordination; for instance, in the preceding passages Scripture said: “One God and Father, from whom are all things, and one Lord Jesus Christ, through whom are all things;” and did not add, In the Holy Spirit, or, In the Spirit. But it often uses "through whom" instead of "with whom"; as Paul writes to the Corinthians: “For out of much affliction and anguish of heart I wrote to you through many tears;” instead of, with many. And again in the first Epistle: “And when I come, whomever you approve, I will send them through letters to carry your gift to Jerusalem;” that is, I will send with letters. Then elsewhere, Scripture, not having said "from whom" and "through whom," says: “In the Holy Spirit;” which is, with the Holy Spirit. For in many places, instead of saying, 'with this one,' or 'along with this one,' it has said "in this one;" as it prophesies in the 66th Psalm: “I will go into your house in burnt offerings;” instead of, with burnt offerings; and again: “He brought them out in silver and gold;” that is, with silver and gold; and again in the 107th: “You will not go out in our armies;” which is, with our armies. But the most wise Paul, writing concerning Christ the Savior, instead of saying, All things consist in him and were created by him, said: “All things consist in him, and in

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ὅτι ἐξελέξασθε ἑαυτοῖς τὸν Κύριον, τοῦ λατρεύειν αὐτῷ.» Ἔστιν δὲ σκοπῆσαι καὶ ἐξ ἑτέρας γραφῆς, ὡς οὐ τῇ μιᾷ ὑποστάσει ἁρμόττει τὸ «ὁ Κύριος.» Ψάλλει γὰρ ∆αυῒδ ἐν πβʹ ψαλμῷ· «Αἰσχυνθήτωσαν καὶ ταραχθήτωσαν εἰς τὸν 39.928 αἰῶνα τοῦ αἰῶνος, καὶ ἐντραπήτωσαν, καὶ ἀπολέσθωσαν, καὶ γνώτωσαν, ὅτι ὄνομά σοι Κύριος. Σὺ εἶ μόνος Ὕψιστος ἐπὶ πᾶσαν τὴν γῆν.» Εἰ γὰρ περὶ τοῦ Πατρὸς λέγει, πῶς Παῦλος γράφει· «Εἷς ἅγιος, εἷς Κύριος Ἰησοῦς Χριστός;» καὶ πάλιν· «Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν;» Εἰ δὲ περὶ τοῦ Υἱοῦ γράφει, οὐκοῦν οὐ Κύριος, οὐχ Ὕψιστος, οὐχ ἅγιος, κατ' αὐτοὺς, ὁ Πατήρ· ἢ ἐγκαλέσουσιν τῷ ∆αυῒδ ψάλλοντι, ἐν μὲν ρθʹ ψαλμῷ· «Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου·» ἐν δὲ ςθʹ· «Γνῶτε, ὅτι Κύριος αὐτός ἐστιν ὁ Θεὸς, ὅτι αὐτὸς ἐποίησεν ἡμᾶς, καὶ οὐχ ἡμεῖς.» ∆ηλοῖ δὲ ἐκεῖνον, δι' οὗ τὰ πάντα ἐγένετο. Ἐν δὲ ξζʹ· «Ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμάς· Κύριος ὄνομα αὐτῷ.» ∆υσμὰς δὲ λέγει, ἐπ' ἐσχάτων καιρῶν· Κύριον δὲ, τὸν ἐπιφανέντα, ὅτε ἦλθεν τὸ πλήρωμα τοῦ χρόνου. Ἐγκαλέσουσι δὲ καὶ Ἡσαΐᾳ, Θεὸν καὶ Κύριον ὁμοίως τὸν Υἱὸν προφητεύοντι οὕτως· «Ἰδοὺ ὁ Θεὸς ἡμῶν· ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρείας· ἰδοὺ ὁ μισθὸς αὐτοῦ μετ' αὐτοῦ, καὶ τὸ ἔργον πρὸ προσώπου αὐτοῦ. Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι αὐτοῦ συνάξει ἄρνας.» Ἔτι δὲ καὶ Ἰακώβῳ, προοίμιον τῶν ἑαυτοῦ γραμμάτων τοῦτο ποιησαμένῳ· «Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ δοῦλος·» καὶ ἐν τοῖς ἐφεξῆς· «Καὶ Κυρίου Θεοῦ.» Γράψαντα δὲ καὶ Παῦλον, Ῥωμαίοις διαβεβαιούμενον· «Ὅτι πᾶς, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται.» Ἢ συνθῶνται, ὡς τὸ «ὁ Θεὸς» καὶ «Κύριος» ἐπίκοινόν ἐστιν ὄνομα τῶν τριῶν ὑποστάσεων, ὡς καὶ Βασιλεὺς, καὶ Ὕψιστος, καὶ ἄχραντος, καὶ ἀκατάληπτος, καὶ ἅγιος, καὶ ὅσα πρέπει λέγειν περὶ Θεοῦ· καὶ οὐκ ἀλλοτριοῦται οὔτε ὁ Πατὴρ τῆς κυριότητος, κἂν γέγραπται· «Εἷς Κύριος Ἰησοῦς Χριστός·» καὶ, «Ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν·» οὔτε ὁ Υἱὸς, ἢ τὸ Πνεῦμα τὸ ἅγιον ἐκβάλλεται τῆς θεότητος, κἂν εἴρηται· «Εἷς Θεὸς ὁ Πατήρ.» Ἡ μὲν οὖν ἀλήθεια οὕτως, καθὰ δέδεικται, καὶ ἡμεῖς δοξάζομεν. Αἱρετικοὶ δὲ, κατ' οἰκείαν ἐξουσίαν τὴν δοξολογίαν συνθέντες, ἕτερον δι' ἄλλου ἐν ἄλλῳ, ὡς δι' ὀργάνου, δοξάζουσιν, τὸ δ' ἀληθέστερον οὐδένα· παραβαίνοντες καὶ τὸ περὶ τὸ βάπτισμα θεῖον θέσπισμα, καὶ τὴν Παύλου Ἐπιστολὴν, ἔνθα συνημμένως καὶ ὁμοτίμως μνημονεύει τῆς Τριάδος· ἔτι δὲ παραβαίνοντες καὶ τὸ θέλημα τοῦ Πατρὸς, βουλομένου τιμᾶσθαι τὸν Υἱὸν αὐτοῦ, καθάπερ αὐτός. Λέγουσι γάρ· «∆όξα Πατρὶ διὰ Υἱοῦ ἐν ἁγίῳ Πνεύμα 39.929 τι·» ὅπερ οὐδαμοῦ γέγραπται συνημμένως, ἀλλὰ κεχωρισμένως, καθ' ὑπαλλαγὴν λέξεων, διὰ τὰς μνημονευθείσας αἰτίας, οὐ μέντοι διὰ δοξολογίαν, ἤ τινα ὕφεσιν· οἷον ἐν τοῖς προκειμένοις ἡ Γραφὴ εἶπεν· «Εἷς Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα·» καὶ οὐκ ἐπήγαγεν, Ἐν ἁγίῳ Πνεύματι, ἢ, Ἐν τῷ Πνεύματι. Πολλάκις δὲ κέχρηται τῷ «δι' οὗ» ἀντὶ τοῦ, μεθ' οὗ· ὡς Παῦλος Κορινθίοις γράφει· «Ἐκ γὰρ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων·» ἀντὶ τοῦ, μετὰ πολλῶν. Καὶ πάλιν ἐν τῇ πρώτῃ Ἐπιστολῇ· «Ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε, δι' ἐπιστολῶν τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν ἐν Ἱερουσαλήμ·» τουτέστιν, μετὰ ἐπιστολῶν πέμψω. Εἶτα ἀλλαχοῦ, οὐκ εἰποῦσα ἡ Γραφὴ τὸ «ἐξ οὗ» καὶ «δι' οὗ,» λέγει· «Ἐν Πνεύματι ἁγίῳ·» ὅ ἐστιν, σὺν τῷ ἁγίῳ Πνεύματι. Πολλαχοῦ γὰρ, ἀντὶ τοῦ εἰπεῖν, μετὰ καὶ τοῦδε, ἢ σὺν τῷδε, εἴρηκεν τὸ «ἐν τῷδε·» ὡς ἐν ξςʹ προφητεύει ψαλμῷ· «Εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν·» ἀντὶ τοῦ, μετὰ ὁλοκαυτωμάτων· καὶ πάλιν· «Ἐξήγαγεν αὐτοὺς ἐν ἀργυρίῳ καὶ χρυσίῳ·» τουτέστιν, μετὰ ἀργυρίου καὶ χρυσίου· καὶ πάλιν ἐν ρζʹ· «Οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν·» ὅ ἐστι, σὺν ταῖς δυνάμεσιν ἡμῶν. Ὁ δὲ σοφώτατος Παῦλος, περὶ τοῦ Σωτῆρος Χριστοῦ γράφων, ἀντὶ τοῦ εἰπεῖν, Πάντα ἐπ' αὐτὸν συνέστηκε καὶ παρ' αὐτοῦ ἐκτίσθη, ἔφη· «Πάντα ἐν αὐτῷ συνέστηκεν, καὶ ἐν