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you should use wealth as a co-worker for good things. Then, putting on the whole armor of the spirit, and having girded your loins with truth, and having put on the breastplate of righteousness, and having put on the helmet of salvation, and having shod your feet with the preparation of the Gospel of peace, and taking up in your hands the shield of faith, and the sword of the spirit, which is the word of God, and having been excellently armed and fortified on all sides, thus confident 272 go forth to the war against impiety, so that, having routed it and having dashed its leader, the devil, to the ground, you may be adorned with the crowns of victory from the life-creating right hand of the Lord. χιχ Therefore, having instructed the king's son with such doctrines and saving words, Barlaam, and having prepared him for divine baptism, having commanded him to fast and pray, according to custom, for a sufficient number of days, did not cease visiting him frequently, and teaching him every doctrinal voice of the orthodox faith and reciting the divine Gospel to him, and in addition interpreting the apostolic exhortations and the prophetic sayings; for the man, being taught by God, bore all the Old and New Scripture on his lips, and, moved by the divine Spirit, he enlightened him toward true knowledge of God. On the very day when he was about to be baptized, teaching him, he said: ‘Behold, you are eager to receive the seal of Christ, and to be marked with the light of the Lord’s countenance. And you become a son of God, and a temple of the holy and life-giving Spirit. Believe therefore in the Father, and the Son, and the Holy Spirit, the holy and life-creating Trinity glorified in three hypostases and one divinity, divided in the hypostases and the hypostatic properties, but united in substance; knowing 274 one unbegotten God, the Father, and one begotten Lord, the Son, light from light, true God from true God, begotten before all ages; for from a good Father a good Son was begotten, and from the unbegotten light the eternal light shone forth, and from the true life the life-giving spring came forth, and from self-power the power of the Son was manifested, who is the effulgence of his glory and the hypostatic Word, being in the beginning with God and God, without beginning and eternal; through whom all things were made, visible and invisible; and knowing one Holy Spirit, proceeding from the Father, perfect God, and life-giving, and bestower of sanctification, of the same will, of the same power, co-eternal, hypostatic. Thus, therefore, worship the Father and the Son and the Holy Spirit in three hypostases, or rather properties, and one divinity; for common to the three is the divinity, and one their nature, one substance, one glory, one kingdom, one power, one authority; and common to the Son and the Holy Spirit is that they are from the Father, but proper to the Father is unbegottenness, to the Son begottenness, and to the Spirit procession. Believe these things therefore thus; but do not seek to comprehend the manner of the generation or the procession (for it is incomprehensible); in uprightness of heart receive without curiosity that the Father and the Son and the Holy Spirit are in all things one, except for unbegottenness and begottenness and procession, and that the only-begotten Son and Word of God and God, for our salvation, came down to earth by the good pleasure of the Father and 276 the cooperation of the Holy Spirit, conceived without seed in the womb of the holy Virgin and Theotokos Mary through the Holy Spirit, and born from her without corruption, and having become a perfect man, and that he himself is perfect God and perfect man, having become of two natures, divinity and humanity, and in two intelligent natures, with will and with energy and

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συνεργῷ τῷ πλούτῳ πρὸς τὰ καλὰ χρήσαιο. εἶτα καὶ τὴν πανοπλίαν τοῦ πνεύματος περιβαλλόμενος, καὶ τὴν μὲν ὀσφὺν ἐν ἀληθείᾳ περιζωσάμενος, ἐνδυσάμενος δὲ καὶ τὸν τῆς δικαιοσύνης θώρακα, περιθέμενός τε καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου, καὶ τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης ὑποδησάμενος, μετὰ χεῖράς τε τὸν τῆς πίστεως ἀναλαβὼν θυρεόν, καὶ τὴν τοῦ πνεύματος μάχαιραν, ἥ ἐστι ῥῆμα Θεοῦ, καὶ πάντοθεν ἄριστα καθοπλισθεὶς καὶ περιφραξάμενος, οὕτω πεποι 272 θὼς πρὸς τὸν κατὰ τῆς ἀσεβείας ἔξελθε πόλεμον, ὡς ἄν, ταύτην τροπωσάμενος καὶ τὸν αὐτῆς ἀρχηγὸν διάβολον εἰς γῆν καταρράξας, τοῖς τῆς νίκης στεφάνοις κοσμηθήσῃ ἐκ τῆς ζωαρχικῆς δεξιᾶς τοῦ ∆εσπότου. χιχ Τοῖς τοιούτοις οὖν δόγμασι καὶ λόγοις σωτηρίοις κατηχήσας ὁ Βαρλαὰμ τὸν τοῦ βασιλέως υἱὸν καὶ πρὸς τὸ θεῖον βάπτισμα εὐτρεπίσας, νηστεύειν τε καὶ εὔχεσθαι ἐντειλάμενος, κατὰ τὸ ἔθος, ἐφ' ἱκανὰς ἡμέρας, οὐ διέλιπε συχνάζων πρὸς αὐτόν, καὶ πᾶσαν δογματικὴν φωνὴν τῆς ὀρθοδόξου πίστεως ἐκδιδάσκων καὶ τὸ θεῖον Εὐαγγέλιον ὑπαγορεύων αὐτῷ, πρὸς δὲ καὶ τὰς ἀποστολικὰς παραινέσεις καὶ τὰς προφητικὰς ῥήσεις ἑρμηνεύων· θεοδίδακτος γὰρ ὢν ὁ ἀνὴρ πᾶσαν ἐπὶ στόματος Παλαιάν τε καὶ Καινὴν Γραφὴν ἔφερε, καί, τῷ θείῳ κινούμενος Πνεύματι, ἐφώτισεν αὐτὸν πρὸς τὴν ἀληθῆ θεογνωσίαν. ἐν αὐτῇ δὲ τῇ ἡμέρᾳ ὅτε βαπτισθῆναι ἔμελλε, διδάσκων αὐτόν, ἔλεγεν· Ἰδοὺ τὴν τοῦ Χριστοῦ ἐπείγῃ λαβεῖν σφραγῖδα, καὶ τῷ φωτὶ σημειωθῆναι τοῦ προσώπου Κυρίου. καὶ υἱὸς μὲν γίνῃ Θεοῦ, ναὸς δὲ τοῦ ἁγίου καὶ ζωοποιοῦ Πνεύματος. πίστευε τοίνυν εἰς Πατέρα, καὶ Υἱόν, καὶ Ἅγιον Πνεῦμα, τὴν ἁγίαν καὶ ζωαρχικὴν Τριάδα ἐν τρισὶν ὑποστάσεσι καὶ μιᾷ θεότητι δοξαζομένην, διαιρετὴν μὲν ταῖς ὑποστάσεσι καὶ ταῖς ὑποστατικαῖς ἰδιότησιν, ἡνωμένην δὲ τῇ οὐσίᾳ· ἕνα μὲν 274 γινώσκων Θεὸν ἀγέννητον, τὸν Πατέρα, ἕνα δὲ γεννητὸν Κύριον, τὸν Υἱόν, φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα πρὸ πάντων τῶν αἰώνων· ἀγαθοῦ γὰρ Πατρὸς ἀγαθὸς ἐγεννήθη Υἱός, φωτὸς δὲ τοῦ ἀγεννήτου φῶς ἐξέλαμψε τὸ ἀΐδιον, καὶ ἐκ τῆς ὄντως ζωῆς ἡ ζωοποιὸς προῆλθε πηγή, καὶ ἐκ τῆς αὐτοδυνάμεως ἡ τοῦ Υἱοῦ δύναμις ἐξεφάνη, ὅς ἐστιν ἀπαύγασμα τῆς δόξης καὶ Λόγος ἐνυπόστατος, ἐν ἀρχῇ ὢν πρὸς τὸν Θεὸν καὶ Θεὸς ἄναρχός τε καὶ ἀΐδιος· δι' οὗ τὰ πάντα ἐγένετο τὰ ὁρατὰ καὶ τὰ ἀόρατα· καὶ ἓν εἰδὼς Πνεῦμα Ἅγιον, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, Θεὸν τέλειον, καὶ ζωοποιόν, καὶ ἁγιασμοῦ παρεκτικόν, ταυτοθελές, ταυτοδύναμον, συναΐδιον, ἐνυπόστατον. οὕτως οὖν προσκύνει τὸν Πατέρα καὶ τὸν Υἱὸν καὶ τὸ Ἅγιον Πνεῦμα ἐν τρισὶν ὑποστάσεσιν, εἴτ' οὖν ἰδιότησι, καὶ θεότητι μιᾷ· κοινὸν μὲν γὰρ τῶν τριῶν ἡ θεότης, καὶ μία αὐτῶν ἡ φύσις, μία οὐσία, μία δόξα, μία βασιλεία, μία δύναμις, μία ἐξουσία· κοινὸν δὲ Υἱῷ καὶ Ἁγίῳ Πνεύματι τὸ ἐκ τοῦ Πατρός, ἴδιον δὲ τοῦ Πατρὸς μὲν ἡ ἀγεννησία, Υἱοῦ δὲ ἡ γέννησις, Πνεύματος δὲ ἡ ἐκπόρευσις. Οὕτω μὲν οὖν ταῦτα πίστευε· καταλαβεῖν δὲ τὸν τρόπον τῆς γεννήσεως ἢ τῆς ἐκπορεύσεως μὴ ἐπιζήτει (ἀκατάληπτος γάρ)· ἐν εὐθύτητι καρδίας ἀπεριέργως προσδέχου ὅτι ὁ Πατὴρ καὶ ὁ Υἱὸς καὶ τὸ Ἅγιον Πνεῦμα κατὰ πάντα ἕν εἰσι, πλὴν τῆς ἀγεννησίας καὶ τῆς γεννήσεως καὶ τῆς ἐκπορεύσεως, καὶ ὅτι ὁ μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ καὶ Θεὸς διὰ τὴν ἡμετέραν σωτηρίαν κατῆλθεν ἐπὶ τῆς γῆς εὐδοκίᾳ τοῦ Πατρὸς καὶ 276 συνεργίᾳ τοῦ ἁγίου Πνεύματος, ἀσπόρως συλληφθεὶς ἐν τῇ μήτρᾳ τῆς ἁγίας Παρθένου καὶ Θεοτόκου Μαρίας διὰ Πνεύματος Ἁγίου, καὶ ἀφθόρως ἐξ αὐτῆς γεννηθείς, καὶ ἄνθρωπος τέλειος γενόμενος, καὶ ὅτι αὐτὸς Θεὸς τέλειός ἐστι καὶ ἄνθρωπος τέλειος, γενόμενος ἐκ δύο φύσεων, θεότητός τε καὶ ἀνθρωπότητος, καὶ ἐν δύο φύσεσι νοεραῖς, θελητικαῖς τε καὶ ἐνεργητικαῖς καὶ