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spiritual, in him an incomprehensible divinity, the one who suffered not corrupted, the impassible incorruptible, incorruptibility the whole; God the Lord, sitting at the right hand of the Father, not having left aside the flesh, but having united it into one and into one whole divinity sitting at the right hand of the Father. 81.1 This therefore is the only-begotten, the perfect, the uncreated, the unchangeable, the immutable, the inconceivable, the invisible, the one who became man among us and rose spiritually and “dies no more,” no longer poor, he who “for our sake became poor, though he was rich,” who is wholly spirit, who unites the fleshly and the divine, one Lord, king, Christ, the son of God, seated in heaven at the right hand of the Father “above all rule and authority, power and every name that is named,” says in the gospel, “Go and baptize all nations in 81.2 the name of the Father and of the Son and of the Holy Spirit.” But this * and in between † being did not signify a confusion of the Son with the Father, nor a confusion of the Holy Spirit with the Father and the Son, but he knows the Father as true Father and showed himself to be the true hypostatic Word and his Holy Spirit a hypostatic spirit and “spirit 81.3 of truth,” uncreated, unchangeable, immutable; not as that one might suppose, approaching the faith deceitfully and hiding his feet and acting deceitfully toward the truth, “for God tests hearts 81.4 and minds.” And the heretic says: “Of course I believe that the Father is Father and the Son is Son and the Holy Spirit is Holy Spirit, and I confess three hypostases in one substance; and I do not say a substance other than the divinity, nor a divinity other than the substance, but for the sake of such precision we call it one substance, so that we may not speak of one form and another 81.5 of the divinity of the Trinity.” For such a person, hiding himself as I said, again speaks craftily and deceitfully: “I believe that the Father is Father, the Son is Son, the Holy Spirit is Holy Spirit;” but he holds such a hidden suspicion, having fashioned the divine from ourselves, saying to himself, that as I have a body and a soul and a human spirit, 81.6 so also is the divinity. The Father, so to speak, is the form, the Son is like the soul in a man, and the spirit is like that which breathes through the man. 81.7 For some act deceitfully and think of the divinity in this way. But we have not learned it so, but behold, the Father in heaven bears witness with a voice, behold, the Son in the Jordan, behold, the Holy Spirit descending in the form of a dove was fashioned. But it was fashioned in itself, being a hypostasis in itself, not different from that of the Father and the Son, but of the same substance, a hypostasis from the hypostasis of the same 81.8 Father and Son and Holy Spirit. And again, differently: behold, the Father sits in heaven, *. But do not again understand “sits” in a human way, but hold it as ineffable and incomprehensible. And he did not say, the Son ascended to the Father, but “he sat at the right hand of the 81.9 Father.” And again, speaking about the Holy Spirit, the Only-begotten taught, “I am going away, and he will come, the Holy Spirit, the Spirit of truth. If I do not go away, he will not come.” But if the Spirit were a confusion with the Son himself, he would not have said “I am going away and he is coming,” but so that he might show hypostasis and hypostasis. But there is one divinity, one God, one truth. 82.1 And so I have written for the one who wishes * the sequence of our life and firm confession, that from the law and the prophets and gospels and apostles and from the times of the apostles until our own times has been preserved undefiled 82.2 in the catholic church, but through the envy of the disorder of the one and

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πνευματικὸν ἐν αὐτῷ θεότης ἀκατάληπτος, τὸ πεπονθὸς μὴ φθαρὲν τὸ ἀπαθὲς ἄφθαρτον, ἀφθαρσία τὸ ὅλον· θεὸς κύριος, καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, μὴ παραλείψας τὴν σάρκα, εἰς ἓν δὲ συνενώσας καὶ εἰς μίαν τὸ ὅλον θεότητα καθεζόμενος ἐν δεξιᾷ τοῦ πατρός. 81.1 Οὗτος οὖν ὁ μονογενής, ὁ τέλειος ὁ ἄκτιστος ὁ ἄτρεπτος ὁ ἀναλλοίωτος ὁ ἀπερινόητος ὁ ἀόρατος, ὁ ἐνανθρωπήσας ἐν ἡμῖν καὶ ἀναστὰς πνευματικῶς καὶ «μηκέτι ἀποθνῄσκων», μηκέτι πτωχεύων ὁ «δι' ἡμᾶς πτωχεύσας πλούσιος ὤν», ὁ πνεῦμα ὢν ὅλος, ὁ τὸ σαρκικὸν καὶ τὸ θεϊκὸν ἑνῶν, κύριος εἷς βασιλεὺς Χριστός, ὁ υἱὸς τοῦ θεοῦ, ἐν οὐρανῷ καθεσθεὶς ἐν δεξιᾷ τοῦ πατρὸς «ἐπάνω πάσης ἀρχῆς καὶ ἐξουσίας, δυνάμεως καὶ παντὸς ὀνόματος ὀνομαζομένου», φησὶν ἐν τῷ εὐαγγελίῳ «ἀπελθόντες βαπτίσατε πάντα τὰ ἔθνη εἰς 81.2 ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος». τοῦτο δὲ * καὶ ἀνὰ μέσον † ὂν οὐ συναλοιφὴν ἐσήμαινε τὸν υἱὸν τῷ πατρὶ οὐδὲ συναλοιφὴν τὸ πνεῦμα τὸ ἅγιον τῷ πατρὶ καὶ τῷ υἱῷ, ἀλλὰ πατέρα οἶδε πατέρα ἀληθινὸν καὶ ἑαυτὸν ἀληθινὸν ἀπέδειξεν ἐνυπόστατον Λόγον καὶ τὸ ἅγιον αὐτοῦ πνεῦμα ἐνυπόστατον πνεῦμα καὶ «πνεῦμα 81.3 ἀληθείας», ἄκτιστον ἄτρεπτον ἀναλλοίωτον· οὐχ ὡς ἵνα τις ὑπονοήσῃ δολίως φερόμενος πρὸς τὴν πίστιν καὶ τοὺς πόδας αὐτοῦ ἀποκρύπτων καὶ δολιευόμενος πρὸς τὴν ἀλήθειαν «ἐτάζει γὰρ καρ81.4 δίας καὶ νεφροὺς ὁ θεός». καὶ λέγει ὁ αἱρετικός· δηλονότι πιστεύω ὅτι ὁ πατὴρ πατὴρ καὶ ὁ υἱὸς υἱὸς καὶ τὸ ἅγιον πνεῦμα ἅγιον πνεῦμα καὶ ὁμολογῶ τρεῖς ὑποστάσεις ἐν μιᾷ οὐσίᾳ· οὐχ ἑτέραν δὲ λέγω οὐσίαν παρὰ τὴν θεότητα, οὐχ ἑτέραν θεότητα παρὰ τὴν οὐσίαν, ἀλλὰ διὰ τὸ οὕτως ἀκριβοῦν μίαν οὐσίαν καλοῦμεν, ἵνα μὴ ἄλλο καὶ ἄλλο 81.5 εἶδος εἴπωμεν τῆς θεότητος τῆς τριάδος. κρυπταζόμενος γὰρ ὁ τοιοῦτος ὡς εἶπον ῥᾳδιούργως πάλιν καὶ δολίως λέγει· πιστεύω ὅτι πατὴρ πατήρ, υἱὸς υἱός, πνεῦμα ἅγιον πνεῦμα ἅγιον· ὑπόνοιαν δὲ ἔχει τοιαύτην κεκρυμμένην, ὡς ἀφ' ἡμῶν τὸ θεῖον ἀπεικάσας, λέγων ἐν ἑαυτῷ, ὅτι ὡς ἔχω σῶμα καὶ ψυχὴν καὶ πνεῦμα ἀνθρώπειον, 81.6 οὕτω καὶ ἡ θεότης. πατὴρ μὲν ὡς εἰπεῖν τὸ εἶδος, υἱὸς δὲ ὡς ἐν τῷ ἀνθρώπῳ ψυχή, πνεῦμα δὲ ὥσπερ τὸ ἐμπνέον διὰ τοῦ ἀνθρώπου. 81.7 τινὲς γὰρ δολιεύονται καὶ οὕτως νομίζουσι τὴν θεότητα. ἡμεῖς δὲ οὐχ οὕτως ἐμάθομεν, ἀλλ' ἰδοὺ ὁ πατὴρ ἐν οὐρανῷ διὰ φωνῆς μαρτυρεῖ, ἰδοὺ ὁ υἱὸς ἐν Ἰορδάνῃ, ἰδοὺ τὸ πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς κατερχόμενον ἐσχηματίζετο· ἀλλὰ καθ' ἑαυτὸ ἐσχηματίζετο, καθ' ἑαυτὸ ὑπόστασις ὄν, οὐκ ἀλλοία παρὰ τὴν τοῦ πατρὸς καὶ υἱοῦ, ἀλλὰ τῆς αὐτῆς οὐσίας, ὑπόστασις ἐξ ὑποστάσεως τῆς αὐτῆς 81.8 πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. καὶ πάλιν ἑτέρως· ἰδοὺ πατὴρ κάθηται ἐν οὐρανῷ, *. τὸ δὲ κάθηται μὴ πάλιν ὑπολάμβανε ἀνθρωπίνως, ἀλλ' ἀνεκδιηγήτως καὶ ἀκαταλήπτως ἔχε. καὶ οὐκ εἶπεν, ἀνῆλθεν ὁ υἱὸς εἰς τὸν πατέρα, ἀλλ' «ἐκάθισεν ἐν δεξιᾷ τοῦ 81.9 πατρός». καὶ πάλιν περὶ τοῦ πνεύματος τοῦ ἁγίου λέγων ὁ μονογενὴς ἐδίδασκεν «ἀπέρχομαι, κἀκεῖνος ἐλεύσεται, τὸ πνεῦμα τὸ ἅγιον, τὸ πνεῦμα τῆς ἀληθείας. ἐὰν μὴ ἐγὼ ἀπέλθω, κἀκεῖνος οὐκ ἔρχεται». εἰ δὲ ἦν τὸ πνεῦμα συναλοιφὴ αὐτῷ τῷ υἱῷ, οὐκ ἂν ἔλεγεν «ἀπέρχομαι κἀκεῖνος ἔρχεται», ἀλλ' ἵνα δείξῃ. ὑπόστασιν καὶ ὑπόστασιν. μία δέ ἐστι θεότης εἷς θεὸς μία ἀλήθεια. 82.1 Καὶ οὕτω γέγραφα τῷ βουλομένῳ * τὴν τῆς ζωῆς ἡμῶν ἀκολουθίαν καὶ βεβαίαν ὁμολογίαν, τὴν ἀπὸ τοῦ νόμου καὶ τῶν προφητῶν καὶ εὐαγγελίων καὶ ἀποστόλων καὶ ἀπὸ τῶν χρόνων τῶν ἀποστόλων ἕως ἡμετέρων χρόνων ἐν τῇ καθολικῇ ἐκκλησίᾳ ἀχράντως 82.2 πεφυλαγμένην, ἐπὶ φθόνῳ δὲ ἀκαταστασίας τῆς μιᾶς καὶ