562

Tess. an. 6. But they say the properties of the Father are to be without beginning and unbegotten; and of the Son, to be in the beginning, and to be begotten. But they do not say the beginning of the Son and of the Holy Spirit is temporal. For how? but they indicate the same one, from which, as light from the sun, so they have their existence from eternity. For from it according to essence, even if not after it.

Tess. an. 7. Again, the property of the hypostases is kept by them immovable and unchangeable; and the community of the essence, that is, the indivisible divinity.

Tess. an. 8. We confess a Monad in a Triad, and a Triad in a monad, as being divided indivisibly, and joined dividedly.

Tess. an. 9. But they know one beginning of all things, the Father, of the Son and of the Spirit, as begetter, and as a fountain eternal and co-infinite and indefinite, and consubstantial, and inseparable. But of created things, as creator and provider, and judge through the Son, that is, in the Holy Spirit. For from him, it says, and through him, and to him are all things. To him be the glory for ever.

100. Again they say the Son and the Holy Spirit are co-eternal with the Father, but not co-unoriginate; and co-eternal, as co-existing with the Father from infinity; but not co-unoriginate, as not being uncaused. For from him, even if not after him, for as light from the sun, as has been said before. But again they also say they are without beginning, when one takes the beginning from time, so that those from whom time is might not be conceived as under time. Therefore, not without beginning with respect to the cause, but without beginning with respect to time, as before all time and age, and beyond age and time. Through whom all age, and time, and the things in age, and the things in time, and are, as has been said before, co-eternal with the Father. With whom to him be the glory, and the power for ever and ever. Amen.

562

Τέσσ. ἀν.στ´. Ἰδιότητας δέ τοῦ μέν Πατρός, τό ἄναρχον καί ἀγέννητον λέγουσι· τοῦ δέ Υἱοῦ τό ἐν ἀρχῇ, καί τό γεννητόν. Τοῦ δέ Υἰοῦ καί τοῦ ἁγίου Πνεύματος οὐ χρονικήν λέγουσι τήν ἀρχήν. Πῶς γάρ; ἀλλά τήν αὐτήν δηλοῦσιν, ἐξ ἧς, ὡς ἐξ ἡλίου τό φῶς, οὕτως ἐξ ἀϊδίου τήν ὕπαρξιν ἔχουσιν. Ἐξ αὐτῆς γάρ κατ᾿ οὐσίαν, εἰ καί μή μετ᾿ αὐτήν.

Τέσσ. ἀν. ζ´. Ἡ ἰδιότης πάλιν τῶν ὑποστάσεων, ἀκίνητος καί ἀμετάπτωτος παρ᾿ αὐτοῖς φυλάττεται· καί ἡ κοινότης δέ τῆς οὐσίας, ἤγουν θεότης ἀδιαίρετος.

Τέσσ. ἀν. η´. Μονάδα ἐν Τριάδι, καί Τριάδα ἐν μονάδι ὁμολογοῦμεν, ὡς διαιρουμένην ἀδιαιρέτως, καί συναπτομένη διῃρημένως.

Τέσσ. ἀν. θ´. Ἀρχήν δέ μίαν τῶν ὅλων τόν Πατέρα οἴδασιν, τοῦ μέν Υἱοῦ καί τοῦ Πνεύματος, ὡς γεννήτορα, καί ὡς πηγήν ἀΐδιον καί συνάπειρον καί ἀόριστον, καί ὁμοούσιον, καί ἀχώριστον. Τῶν δέ κτισμάτων, ὡς δημιουργόν καί προνοητήν, καί κριτήν δι᾿ Υἱοῦ, δηλαδή ἐν ἁγίῳ Πνεύματι. Ἐξ αὐτοῦ γάρ, φησί, καί δι᾿ αὐτοῦ, καί εἰς αὐτόν τά πάντα. Αὐτῷ ἡ δόξα εἰς τούς αἰῶνας.

ρ´. Συναΐδια πάλιν λέγουσι τῷ Πατρί τόν Υἱόν, καί τό Πνεῦμα τό ἅγιον, οὐ συνάναρχα δέ· καί συναΐδια μέν, ὡς ἐξ ἀπείρου τῷ Πατρί συνυπάρχοντα· οὐ συνάναρχα δέ, ὡς οὐκ ἀναίτια. Ἐξ αὐτοῦ γάρ, εἰ καί μή μετ᾿ αὐτόν, ὡς γάρ ἡλίου τό φῶς, καθώς προείρηται. Λέγουσι δέ πάλιν καί ἄναρχα, ὅταν τις τήν ἀπό χρόνου λαμβάνῃ ἀρχήν, ἵνα μή ὑπό χρόνου νοηθῇ τά ἐξ ὧν ὁ χρόνος. Οὐκ ἄναρχα οὖν τῷ αἰτίῳ, τῷ δέ χρόνῳ ἄναρχα, ὡς πρό παντός καί χρόνου, καί αἰῶνος, καί ὑπέρ αἰῶνα καί χρόνον. ∆ι᾿ ὧν ἅπας καί αἰών, καί χρόνος, καί τά ἐν αἰῶνι, καί τά ἐν χρόνῳ, καί ὡς τῷ Πατρί, ὡς προείρηται, συναΐδια. Μεθ᾿ ὧν αὐτῷ ἡ δόξα, καί τό κράτος εἰς τούς αἰῶνας τῶν αἰώνων. Ἀμήν.