Dubious or Spurious Writings.

 A Sectional Confession of Faith.

 Part II.—Dubious or Spurious Writings.

 II.

 III.

 IV.

 V.

 VI.

 VII.

 VIII.

 IX.

 X.

 XI.

 XII.

 XIII.

 XIV.

 XV.

 XVI.

 XVII.

 XVIII.

 XIX.

 XX.

 XXI.

 XXII.

 XXIII.

 To maintain two natures in the one Christ, makes a Tetrad of the Trinity, says he for he expressed himself thus: “And it is the true God, the unincar

 Elucidations.

 On the Trinity.

 On the Trinity.

 Elucidation.

 Twelve Topics on the Faith.

 Twelve Topics on the Faith.

 Topic II.

 Topic III.

 Topic IV.

 Topic V.

 Topic VI.

 Topic VII.

 Topic VIII.

 Topic IX.

 Topic X.

 Topic XI.

 Topic XII.

 Elucidations.

 On the Subject of the Soul.

 You have instructed us, most excellent Tatian, to forward for your use a discourse upon the soul, laying it out in effective demonstrations. And this

 I. Wherein is the Criterion for the Apprehension of the Soul.

 II. Whether the Soul Exists.

 III. Whether the Soul is a Substance.

 IV. Whether the Soul is Incorporeal.

 V. Whether the Soul is Simple or Compound.

 VI. Whether Our Soul is Immortal.

 VII. Whether Our Soul is Rational.

 Elucidations.

 Four Homilies.

 The First Homily.

 The Second Homily.

 The Third Homily.

 The Fourth Homily.

 Elucidations.

 On All the Saints.

 Grant thy blessing, Lord.

 Elucidations.

 (Chapter VI. 22, 23.)

Part II.—Dubious or Spurious Writings.

A Sectional Confession of Faith.1 Edited in Latin by Gerardus Vossius, Opp. Greg. Thaum., Paris, 1662, in fol.; given in Greek from the Codex Vaticanus by Cardinal Mai, Script. Vet., vii. p. 170. Vossius has the following argument: This is a second Confession of Faith, and one widely different from the former, which this great Gregory of ours received by revelation. This seems, however, to be designated an ἔκθεσις τῆς κατὰ μέρος πίστεως, either because it records and expounds the matters of the faith only in part, or because the Creed is explained in it by parts. The Jesuit theologian Franc. Torrensis (the interpreter and scholiast of this ἔκθεσις) has, however, rendered the phrase ἡ κατὰ μέρος πίστις, by the Latin fides non universa sed in parte. And here we have a fides non universa sed in parte, according to him,—a creed not of all the dogmas of the Church, but only of some in opposition to the heretics who deny them. [The better view.]

I.

Most hostile and alien to the Apostolic Confession are those who speak of the Son as assumed to Himself by the Father out of nothing, and from an emanational origin;2 οἱ τὸν Υἱὸν ἐξ οὐκ ὄντων καὶ ἀποστελλομένης ἀρχῆς εἶναι ἐπίκτητον λέγοντες τῷ Πατρί. [Note, Exucontians = Arians.] and those who hold the same sentiments with respect to the Holy Spirit; those who say that the Son is constituted divine by gift and grace, and that the Holy Spirit is made holy; those who regard the name of the Son as one common to servants, and assert that thus He is the first-born of the creature, as becoming, like the creature, existent out of non-existence, and as being first made, and who refuse to admit that He is the only-begotten Son,—the only One that the Father has, and that He has given Himself to be reckoned in the number of mortals, and is thus reckoned first-born; those who circumscribe the generation of the Son by the Father with a measured interval after the fashion of man, and refuse to acknowledge that the æon of the Begetter and that of the Begotten are without beginning; those who introduce three separate and diverse systems of divine worship,3 ἀκοινωνήτους καὶ ξένας εἰσάγοντες λατρείας. whereas there is but one form of legitimate service which we have received of old from the law and the prophets, and which has been confirmed by the Lord and preached by the apostles. Nor less alienated from the true confession are those who hold not the doctrine of the Trinity according to truth, as a relation consisting of three persons, but impiously conceive it as implying a triple being in a unity (Monad), formed in the way of synthesis4 ἐν μονάδι τὸ τριπλοῦν ἀσεβῶς κατὰ σύνθεσιν. and think that the Son is the wisdom in God, in the same manner as the human wisdom subsists in man whereby the man is wise, and represent the Word as being simply like the word which we utter or conceive, without any hypostasis whatever.