Thesaurus de sancta consubstantiali trinitate OF OUR FATHER AMONG THE SAINTS CYRIL ARCHBISHOP
and we are somewhat moderate in our words, and not very quick in our ability to comprehend. But let thanks be dedicated to Christ, who richly supplies
the patriarch Jacob. Another demonstration that the Word of God is His form. Another, signifying that the Word is called the form of God. Another, tea
rather of ministries. And it has been said in another way. A collection of sayings concerning the humanity of Christ, and a solution in order. Another
modes of the unbegotten, what then do they wish unbegotten to signify concerning God? But perhaps they will say not to have been begotten, having
For there are also among men those who are harmless and without evil. And we believe the holy angels to be such. Therefore, it will be signified more
introduces, and not what it is not but the term 'unbegotten,' declares not what God is, but what He is not (for because He was not begotten, for this
be said or if it is not composite, it follows that these things are significant of what belongs to the substance, but are not substances in themselve
God, and the Word was God. In the Revelation of John it says these things, Who is, and who was, and who is to come, that the one who is to come is the
in Deuteronomy, When the Most High divided the nations. 75.41 That the phrase, before, is used of things that have come into being. In Solomon, Wisdom
to understand the eternal generation of the Son from the eternal Father, and on account of this they subject the incorporeal to corporeal consequences
produces, how is it not impious to say, There was a time when he was not? For it is equivalent to saying, There was a time when God was not, the W
For along with the hypostasis its character is also introduced. If the 75.52 Son is truth and wisdom, when was he not in the Father? For truth and wis
of parents, that indeed the children to be born from them will certainly be very similar to their parents, and in no way differing from them, at least
of a thing made and able to appear after the existence of the maker (for it is not from the nature 75.57 of the one making, but a discovery of art an
For the Son's being thus, even if the Father is not so, does not destroy the genuineness of his essence. But the generation signifies only how he is,
was always with him, but that the Father always had the will for the Son in himself. 75.64 Solution to this. But this is much nonsense, and a clear pr
they themselves, conceding that the designation of Father always exists in God, will necessarily also admit to Him that which is from Him. For He wo
we confess to be, inasmuch as he had the power to beget him in himself even before he begot him. Solution to this. If the Father's ability to beget ma
ORATION 6.
more fittingly? But since God is not a body, nor indeed does He have the distinction found in bodies (for male and female are sought only in the forms
and not otherwise, God works all things by the Word, and in His will beings have their constitution, how is it not ridiculous that in the more worthy
but through one and ineffable power He creates all things, thus also He begets, not being divided, as they say. And again: Just as the Holy Spirit doe
said to have come forth from the Father? But by whom have such words been named? For that the Word of God was and is, we have known from the divine Sc
of being? But how will will intervene, introducing the Son as once not existing, who is co-eternal with the one who begot him as his wisdom? ANOTHER.
this, would be indicative of the counsel 75.92 that came from God for each of the things that have been made, even if the work is seen to follow immed
The Father loves the Son. For as has already been said before, His being good and merciful, He has it, but not from will, nor indeed are these things
of will or of unwillingness, so also God works external things by will, but He timelessly begot the Son from Himself, will and unwillingness having no
and a place for the offspring. But if the substance of the Father is not in a place (for the divine is not comprehended by place), why does he meddle
to the Father, it is entirely necessary that he will not be like the will, but rather like the one who begot him. For it has been shown that for thing
God and Father, these things the Son also wills (for no strife or discord will ever have a place in the one and undefiled Trinity), what place will a
For behold, says Christ, I and the Father will come in, and we will make our home with him. But not even in this way will the Father be a thing interm
having being, he will not be unlike it according to substance. For since he is from the beginning, for this reason he is also consubstantial with the
therefore that he himself is also Lord, and this in truth, or will you deny this too, along with the other things. For if you will say that he is not
being the salvation of us all in the form of God, as it is written, he humbled himself, then indeed as a man at times he speaks, suffering no harm in
inasmuch as He as man descended from heaven. And again, if anyone should wish to apply the words and deeds of His humanity to the bare God the Word be
ANOTHER. If for the Son to differ in some respect from His own Father makes Him not have the same substance with Him, but renders Him as it were of a
you confess, and so believe it to be, it is absolutely necessary not to say that the Father has become the demiurgic 75.128 cause of being for the Son
word, the Son would be one kind of God, and the Father another kind, and according to this it is necessary to speak of two Gods which is impious, and
is called, let it be called a creature by you, so that indeed you may appear to be blaspheming more clearly. ANOTHER. As from a counter-argument of Ae
to the God who begot him in truth, and not by adoption. ANOTHER. If that which is begotten essentially inherits the substance of the one who begot, ha
being, did not consider it robbery to be equal with God. And this John says most clearly: That he called God his own Father, making himself equal with
man. Therefore the Son is equal to the Father and of the same substance but we believe the greater was said of the Father economically. For when he
the art of Aristotle has laid down the law in the category of quantity. And he posits for it seven species: number, and ratio, and line, and surface,
more just, and less just. However, in the case of the greater or the lesser, the double and the half, one would not say, more greater or more lesser,
nor anywhere by the greater and the lesser. If, then, the Father is one with the Son according to the principle of nature, let the bitter debaters tel
made lower for the suffering of death. Therefore, since it is not possible for the greater and the lesser to be signified naturally together in one an
we believe that he spoke it elegantly, that the one who is lesser in the quantity of time regarding his birth in the flesh, will be greater in the kin
to those seeing him, the herald and forerunner, and indeed the blessed Baptist says: Behold the Lamb of God, who takes away the sin of the world. If,
But he who has sprung from the creation below and subject to God is of the earth. Therefore he is not equal, but rather with incomparable superioritie
having tested the preceding account, and having clarified each of the theorems with due accuracy, and having refuted the purpose of our opponents as n
people. For since he was suffering for the law, he was compelled to love him, and he became more ready to believe the things preached by him. Therefor
give to the discipline the security that befits it. But if in living best there is no advantage, and you will place in equal rank the one who labors w
the gift of the Holy Spirit, and the regeneration through Him for those who believe in God, we will not need long labors for a most clear demonstratio
Following what was said, you diligently sought, how the Son is in the Father, and how the Father is in the Son. For as impress, and image, and radianc
in this manner. The Son came forth from the substance of the Father, not like creatures, coming from non-being into being, or having the constitution
the Son also does this For that you may know, He says, that the Son of man has authority on earth to forgive sins. Since, therefore, all things that
they disagree in their judgments, or in their thoughts, but whatever the Father wills, the Son wills these things too, and again whatever the Son wish
your proposition or useful thought has been demonstrated. ANOTHER. If for this and this reason alone you say that the Son is like the Father, O Christ
Solution. If the Christ-fighters confess that a prophetic spirit exists in the one saying such things, and believe that Jacob was truly a holy man, fo
of God. And what other form of God could there be, if not in every way the One who cries with boldness: He who has seen Me has seen the Father. I am i
bears the glory of the Creator. And it would truly follow, if we are the same as Him by nature, that we too should occupy the same place with Him befo
we might be transformed, he says (for that is impossible), but that, just as has already been said, we might become by mind towards one another that w
by grace for unity towards God, and they have this as a reward of confession and faith. But the Word of God, without any such thing, is naturally in t
not to answer at all such unlearnedly posed questions. For where the answer is everywhere blasphemous, there silence is better. For if I say the Son i
The prophet, signifying that the divine nature is established and unchangeable, and always the same, says: You who sits for ever but explaining the c
according to the argument of the Arians. For if these things existed even before the advent, the argument about having received something is surely su
removing the dishonor from the form of a servant. And these things are said to be given by the Father. For it is more fitting for God to administer al
beings but from without He calls all things into being with the Son. If this is so, then He is also unlike. A refutation to this. And how for us, O n
the Son departs from likeness. But since it is exceedingly absurd to utter such blasphemy either against the Father or against the Son (for since the
we are formed in the image of the one who made us, it is quite clear that it is impossible for one who does not in some way partake of His nature to h
seeing they were written down, if not even to the Son this belongs, according to you? Or how will he not speak the truth, saying: As the Father knows
Further concerning likeness, on the proposed saying: For as the Father has life in himself, so he has given to the Son to have life in himself.But the
having received, in this respect he is understood, being both the radiance and image of him. And one of the things belonging to the Father is life. AN
Father, even if it were applied to him alone. For it will arrive again at the Word who proceeded from him, all the things belonging to him both natura
life. ANOTHER. If the knowledge of the Father gives life to those who have it, and the knowledge of the Son likewise gives life, how will he not be th
to think is most ridiculous. For if the Son is not numbered at all among creatures or things made, he would be neither a creature nor a thing made. Bu
to bring from non-being into being, the other creations will also be creators in potential, even if this is not yet seen through actuality just as, o
his own power with difficulty. Besides, it was absurd that the ineffable power of God should reach down to such very small things, and be occupied als
having learned to create, became that which he is by nature. There is therefore nothing between God and created things, except a superfluous knowledge
Nor did the Father wish to create the Son, but necessity scarcely led him to wish it, and He became, according to them, God even under necessity. Flee
becoming man concerning whom the phrase, He created me, will lie without blasphemy, inasmuch as he is man. And this common body, born of the holy V
You will understand it more plausibly thus: He created me, he says, the beginning of his ways. Here he calls ways, both the lawgiver Moses and the pro
that an existing principle is of the same substance as the whole, of which it is also the principle. If, therefore, the Son, being a creature, also ha
of good. The Word, therefore, always being, inasmuch as He became man, says that He was created for the works of the Father. You will observe from the
he bore, as it is written, in his body upon the tree so when we are created in him into one new man, as he himself also is said to be created. And fo
begot causes this but to the unbegotten and uncreated Word of the Father, the need of humanity gives him to say that he was created. And creatures
opportunely, He created me, it says. How then would the maker of these things exist, if He is created after them? But if the Word of God, the maker 75
depart, is it dissolved through him? For it was not a work fitting for a creature, to overturn the decision given by God. And how again, if he is a cr
awaiting the redemption of the sons of God. But if creation groans and awaits the redemption and the freedom of the sons of God, yet the Son is not se
of heresy perhaps even so, put to shame by the truth, they may grow numb to their blasphemies. Therefore, that which is founded, and is taken for suc
that it is not when He was founded, that the Word of God also then takes the beginning of His being but through these words He interprets His own inc
for in Christ at the time of His sojourn, those who also of old had Him as the foundation of salvation.
Are they not ashamed to suppose? For by as much as it departs from human nature, by so much, I think, will it also be better than our customs and natu
perfection and sanctification? And how do we call upon him as a helper? And yet many other creatures are seen to have come into being, but none of the
Was any of the things that have come into being ever shown creating substances from non-being? But the Son creates how then is He of the things that
it. But if that which is begotten by nature, but not by position, is consubstantial with God, everything that has come into being will be found to be
a father to beget, making would not be the same as begetting, if indeed a father is one thing, and a creator is likewise another. But if to make is th
signifies the human race, or the substance itself but Paul for instance or Peter, James or Cephas, by dividing humanity into individuals, makes it so
this is a refutation. Therefore, the Word of God who speaks in the prophets, and who foretells to them the things to come, will in no way differ from
to respond to such a foolish construction of the argument. Nevertheless, we must ask those who say such things, if names, properly applied to things,
are rather more fitting for humans, let the hearer ascend from our ways, and let him run to the spiritual 75.325 and the comprehension which is in the
On, He endured the cross, despising the shame, wherefore God also has highly exalted him, and given him a name which is above every name. An objection
and be ye lifted up, ye everlasting gates, and the King of glory shall come in. For here the Spirit commands the holy powers in the heavens to open th
the divine grace has descended upon us, exalting and sanctifying and glorifying, and deifying nature first in Christ. ANOTHER. If being God He became
change is its own property. A solution to this. First, then, it is fitting for one who enters into the investigation of the divine Scriptures to obser
Scripture also applies it to things widely separated, either according to the principle of nature, or according to dignity, or according to the measur
not greater than a star, but differs in glory thus the Savior, when He is compared to men as a man, is not said to be greater in beauty, but fair bey
But advantages of nature are strong for those who have them, and not for God who made them. Therefore, just as fire is caustic, but not to God so als
is he who tramples the Son worthy of a worse punishment, while he who tramples the angels through the transgression of the law spoken by them does not
has been spoken and again the world was being condemned by the law on account of sin. But the Son came, not to judge the world, but to save the world
it is necessary for all to confess, that he does not have the pre-eminence of divinity, I mean, that of always being. But if this is true, and all thi
is separated? For it is always naturally united to it and exists in it. But if, according to them, the nature of God is dry and barren, what is the ac
This happened in later times, when he put on the robe reaching to the feet, and the ephod, and the other forms of priestly vesture, which were the wor
God made him both Lord and Christ, not bringing him into being from non-being for the Word of God always was, even before the incarnation, and no one
the divine Scripture attributes the work. For all things that transcend human nature, these are rightly called works of God.
he might seem to be hiding them, and for this reason might cause grief, and he said the Son did not know, speaking more humanly concerning himself, as
of Christ, that he was hungry, and was thirsty, and was weary from the journey, and fell asleep when he entered the boat, what then will the Christ-fi
Savior. When the Savior wished to feed those who followed him in the wilderness, he says to Philip: How many loaves do you have? and the question is i
this also the Son. Therefore, it is necessary, either for those who say the Son can have nothing, to attribute this also to the Father, so that he may
But He is full as God. For since man, alone and by himself, even if he receives some good things from God, easily loses this (which indeed Adam also s
to ask for glory from the Father, which he had as Son, he himself teaches clearly, saying: Father, glorify your Son with the glory which I had with yo
it was desolate. For He takes it according to the human form but He has them by nature, just as the Father does. ANOTHER. Christ says somewhere: The
shall we say that such things have been said, that we may escape the evil of blasphemy? ANOTHER. As from the opposition of the Christ-fighters. He who
and being found in fashion as a man. Therefore the Word of God became man he did not come into a man, as in the prophets but truly he became what we
having changed from corruption to incorruption. It was necessary, therefore, even at the very time of the passion, for him to appear as having truly b
But it is characteristic of humanity, to weep, and to be troubled, and to be in distress, and to shrink from death, and to suffer things like these.
he says that he is of Jacob and of his brothers. ANOTHER. If, because the Son is called the firstborn of all creation, some attempt to count him with
only-begotten, but as alone begotten by nature. ANOTHER. If he is only-begotten because he alone came to be from one alone, but the sun alone makes th
all things were created in him, both those in heaven and those on earth. ANOTHER. If he came into being for the passage of created things, he will owe
just as the gift sometimes owed to others. Therefore, to such an absurd request the Savior rightly says, It is not mine to give, not because he was
was in the man, He calls the sons of Zebedee, but being benevolent He does not rebuke them harshly, so that He might not plunge them into despondency
I am God, the first, and I am after these things and there is no God besides me. How then do you introduce the Son to the first and only and truly ex
he is incarnate, and the Word, as it is written, having become flesh, what sort of progress will he receive? or how is he who exists as equal to God i
we may advance in wisdom in him, we who long ago were made like beasts through sin and we may advance also in grace, we who long ago were hated becau
you should lead to the Word, but give to the nature of the flesh the things owed to it. Therefore, when it is said that he advanced, it was not wisdom
is found to be greater or having surpassed. For since the principle of being is one and the same for all men, countless useful things are ordered thro
all things to him, that God may be all in all. What then does he mean to say? Even now Christ is subject to the Father, not for all, but only for thos
Father, glorify me with the glory that I had with you before the world existed. For if he asks while having it, he will appear to be doing this superf
he knows but whatever he might know about himself, this we also know exactly. Antithesis as from the opponents. Unbegotten, they say, is the wisdom o
but differing, either in species or in number. But the name unbegotten would not be applied to any other, but belongs to God alone wherefore it is pr
Father according to you, just as he did not begin to be, so he did not begin to be Father but he was always this, with the offspring, of course, bein
Another point is that one does not proceed to the things sought with the same concepts, but with certain different ones. For example, let there be two
of our Lord Jesus Christ, so as to confess from this, clearly, that Christ is God. How then is He still a creature or a product, when it is not possib
we wander from the truth, not having exchanged it. Therefore He is not a creature, who is the opposite of creatures, being understood as Creator with
But I have written to you rather boldly in part, he says, as a reminder to you, because of the grace given to me by God, to be a minister of Jesus Chr
Son, able to do what is fitting for God alone. Therefore not a thing made, nor created. ANOTHER. But as God is faithful, our word to you was not Yes a
it might sometimes happen, even if it has not yet happened. But if nothing of the sort is said of the others, but it belongs to the Son alone, then He
to him, clearly, of his righteousness, that is, of the Son? From the Epistle to the Galatians. If anyone preaches a gospel to you other than what you
In you all the nations will be blessed. If God is said to justify the nations, and Christ is the one who does this, and takes away the sin of the worl
already true God. But if this, not a creature. ANOTHER. Therefore remember, that you were once the Gentiles in the flesh, who are called uncircumcisio
The Son, existing naturally in the Father, and having in turn the Father in Himself, is theologized with and glorified with. And thus the faith of tho
blessed Paul, Christ is the one who says concerning us: Behold, I and the children whom God has given me. We are clearly his blameless children throug
of peace will be with you. Behold, again he here calls God the one who says, Christ: My peace I give to you. You will apply, therefore, also to these
you will be revealed with him in glory. If in God we all both live, and move, and have our being, how will the Son, who is the life of all, not be God
Proving the evangelical instruction to be better than the Covenant through Moses and the prophetic proclamations, he makes the distinction from the di
Principalities, or Dominions, all things were created in him and through him, and he is before all things. How then is the maker among the made things
liable to accusations? For how could things that are of the same nature and essential energy not be of one nature with each other? ANOTHER. By faith w
He deemed, appointing to the ministry, the one who was formerly a blasphemer, and a persecutor and an insolent man. But I received mercy, because I di
man grasps naturally. For He is our peace, binding human nature to the unity and communion of the divine substance through His likeness to us. For how
is it known to be this? ANOTHER. If, according to the voice of the Prophet, blessed is the man who has hoped in the Lord, and the Lord is his hope, th
Lord, just as the Father from whom He was born. ANOTHER. My brothers, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiali
to you. The name of 'eternal', is often applied to God in Holy Scripture, as that which denies a beginning in time for the divine and pure nature, to
it is possible to add, and from them it is not possible to take away. But if the Savior took away the lesser, and added the greater and more perfect,
will it pass over it? And again, signifying this very thing in Job, he says concerning the sea: I set bounds for it, placing bars and gates and I sai
Again, from what the Son is, He knows His own Father. For so He would also be speaking the truth when He says: I am in the Father, and the Father in M
For if He is truly Son, how could He be created, He who came forth from the Father's substance? For this is what the name of sonship signifies, being
the Son to be good by nature, when he hears him saying: I and the Father are one? He who has seen me has seen the Father? For if the Son is not good b
The Word, just as light from the sun. Understood, however, to be other than Him, yet not lying outside the essence of the one who sends Him forth. The
of opposites great is the reward. Therefore He is not a creature, but rather God, worshiped without accusation and without blame by all creation toget
mistaken? Therefore, He is God by nature. And being this, how could He be a creature? ANOTHER. Behold the Lamb of God, who takes away the sin of the w
he knew what was in man. The Psalmist, marvelling at the divine nature, as if it were some great and most noteworthy advantage, and one properly belon
he says: I am God, and there is no one besides me, a righteous one and a Savior. But if the Son is all these things and saves the world, and for this
but in time rather into generation. ANOTHER. My Father is working until now, and I am working. Therefore the Jews were seeking all the more to kill Je
how could he be created, when the one who begot him is not so? ANOTHER. If I bear witness of myself, my testimony is not true. There is another who be
himself. And since he is from the God who is according to truth, he will be true God, and not made or created or recent. ANOTHER. Jesus answered: You
he would be begotten or made? ANOTHER. Jesus answered them, Is it not written in your law, 'I said, you are gods'? If he called them gods to whom the
you know all things, and have no need that anyone should question you. By this we believe that you came from God. In the Son's knowing all things, the
and we ascend above nature through grace for we are men He is Son by nature we too are sons by adoption, as having been called into brotherhood wit
DISCOURSE 33
we believe. But those most ready only for blasphemy, say also that all other things came from God, since Paul writes: *One God the Father, from whom a
made an image of the maker to be able to shine forth unvaryingly, and to bear in itself naturally all that belongs to him of whom it is the image. If,
of his substance at the same time they teach that when it is said that God dwells in us, it is the Spirit that dwells.To Timothy, Paul says: Guard th
the uttermost parts of the sea, for even there your hand shall lead me, and your right hand shall hold me. Since, therefore, the Spirit is called the
And He fills all things, clearly, being present everywhere through the Spirit. Knowing this, the Psalmist said: Where shall I go from your Spirit? If
mind. For this reason the Spirit will speak nothing from himself he affirmed, almost saying: It is I again who am speaking, just as if the mind in a
To this one Christ answered: Why do you call me good? No one is good except one, God. Since Christ, therefore, asserts that there is one who is truly
of the glory of God in the face of Christ. When, therefore, the Word is the true light, and the Holy Spirit shines forth, it is entirely necessary to
The Spirit is holy of the Father, but by nature and essentially from him. An antithesis as if from the contraries. The Spirit, they say, is sanctifyin
which is according to the substance of the signifying name attached to it? for it is called holy. Therefore, if it is holy by nature, it does not have
by the Spirit. ANOTHER. Paul again: For I long, he says, to see you, that I may impart to you some spiritual gift to strengthen you. If the Spirit str
and is a firstfruit. But if this is so, it is not a creature, nor a thing made, but rather God, as from God and in God by nature. ANOTHER. Paul writes
Paul, he says For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that what is mortal may be
Is God, if the Spirit in him is created or made, found to be something other than 75.609 himself? But God is truly one, simple and uncompounded, and u
classifying it, and not rather confessing that it exists from the divine nature, that which essentially proceeds from it, and dwells in us in the rank
dwelling, God is the one who dwells, how is the Spirit not also God and from God, which if anyone has, he bears God dwelling in him? Who also says thr
Testimonies from the divine Scripture, through which it is possible to see, that begotten from the Father
of God, the seemingly-wise Scribes and Pharisees saying: If this man were from God, he would not break the Sabbath. Therefore they were justly put to
his brother, abides in the light, and there is no cause for stumbling in him. For he who has possessed in himself the love dear to him will not be pla
is in us. Paul concerning those who disobey Christ: Because they did not receive the love of the truth, that they might be saved, for this reason God
He set the earth. He who makes all things and transforms them, the Lord is his name. In Daniel. And Gabriel said to Daniel: Seventy weeks are determin
clothed in the robe, and the cloud filled the inner court. And the glory of the Lord departed from 75.636 the Cherubim to the threshold of the house,
has exalted me. Come, let us worship and fall down before him, and let us weep before the Lord who made us, for he is our God, and we are the people o
before him. Like a shepherd he will tend his flock, and with his arm he will gather the lambs, and he will comfort those with young. In the same. Be s
of God. In the Psalter. O Lord, save us O Lord, grant us success. Blessed is he who comes in the name of the Lord. Then shall all the trees of the fo
will not pass away, and his kingdom will not be destroyed. In Jeremiah. Behold, the days are coming, says the Lord, and I will raise up to David a rig
so also through one righteous act to all men for justification of life. In John. That which was from the beginning, which we have heard, which we have
I will pour out of my Spirit upon all flesh, and your sons and your daughters will prophesy, and your young men will see visions. 75.656 The Apostle.
Thesaurus de sancta consubstantiali trinitate OF OUR FATHER AMONG THE SAINTS CYRIL ARCHBISHOP
OF ALEXANDRIA THE BOOK OF TREASURES CONCERNING THE HOLY AND CONSUBSTANTIAL TRINITY.
PROLOGUE or PREFACE.
75.9 Your word persuades us that we must press on to no small contests, O most industrious brother Nemesinus. For what could be so difficult to reach and hard to comprehend, and not very clear to explain, as the unerring contemplation of the holy and consubstantial Trinity, and the discourse which is in no way open to abuse by anyone? For the mind of man is in a way subtle, or rather, exceedingly weak; and the tongue is sluggish, and barely strong enough to explain the things at hand; and the beauty of the truth is hard to find; and it is not its nature to be revealed to the many; but only to those who track it down from a good mind and unadulterated judgment, and dig it up like some heavenly treasure; so that indeed, having found it, they might rightly hear: But blessed are 75.12 your eyes, for they see, and your ears, for they hear. Nevertheless, one must not shrink from the undertaking; but placing our hope in Christ himself, we will take up labors beyond our strength, believing without a doubt that he will be with us and guide us with the torch-lights of the Spirit to the discovery of the truth. For the aim is to say that Jesus is Lord. And we shall certainly say it in the Holy Spirit; for thus says Paul: No one can say that Jesus is Lord, except in the Holy Spirit. For since some, in Beelzebul, are not ashamed to say, "Jesus be anathema," distorting the divine Scriptures to whatever seems right to them, preferring the impulse of their own wills to the oracles of the Spirit, and denying the Master who bought them, as it is written; we considered it necessary, and at the same time useful and fitting, according to your reminder and exhortation, brother, to weave this discourse as a foundation of future benefit for the children of the Church; and to state summarily, concerning each of the points investigated and raised by them, what I think will be of no small advantage to those who will encounter them. For many-branched and many-faced, so to speak, is the error of the doctrines of Arius and Eunomius, and it counterfeits the form of truth in various ways. For just as prostitutes among women, thinking to hide the shame of their profession by contrived arts, adorn and paint themselves, and with the other additions of worldly fashion display a most comely destruction to their beholders; in the same way, I think, the deadly words of the heretics take on the beauty of piety, and try to deck themselves with the words of truth; nowhere travailing with the truth, but having hidden within them the most God-hated impiety that comes from falsehood. But those who fortify their own mind with a soberness that comes from rational insight are not caught by their words, but holding fast to the truly sound faith, they sing over themselves, saying: Blessed be the Lord who has not given us as prey to their teeth. It seemed good to us, therefore, to bring together the findings from our love of learning, and to compose the discourse in no way confusedly, but rather to conduct it with a clearer investigation into each of the main points; for in this way the knowledge of the contents would become more easily surveyed and more sincere for the studious listeners. The name of the book is Treasury, since it has a great multitude of divine contemplations treasured up in itself; if
Thesaurus de sancta consubstantiali trinitate ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ
ΑΛΕΞΑΝ∆ΡΕΙΑΣ Η ΒΙΒΛΟΣ ΤΩΝ ΘΗΣΑΥΡΩΝ ΠΕΡΙ ΤΗΣ ΑΓΙΑΣ ΚΑΙ ΟΜΟΟΥΣΙΟΥ ΤΡΙΑ∆ΟΣ.
ΠΡΟΛΟΓΟΣ ἤτοι ΠΡΟΘΕΩΡΙΑ.
75.9 Οὐκ ἐπὶ μικροὺς ἡμᾶς ἀγῶνας ἐπείγεσθαι δεῖν ὁ σὸς ἀναπείθει λόγος, ὦ
φιλοπονώτατε ἀδελφὲ Νεμεσῖνε. Τί γὰρ ἂν οὕτω γένοιτο δυσέφικτόν τε καὶ χαλεπὸν εἰς κατάληψιν, καὶ οὐ σφόδρα τρανὲς εἰς ἐξήγησιν,
ὡς ἡ περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος ἀπλανὴς θεωρία, καὶ ἡ τὸ ὑπό του διαλοιδορεῖσθαι μηδαμόθεν ἔχουσα διάλεξις; Λεπτὴ
μὲν γάρ πως, μᾶλλον δὲ ἀσθενεστάτη λίαν ἐστὶν ἡ ἀνθρώπου διάνοια· ἀδρανὴς δὲ ἡ γλῶττα, καὶ μόλις τὰ ἐν χερσὶν ἑρμηνεύειν ἰσχύουσα·
δυσεύρετον δὲ τῆς ἀληθείας τὸ κάλλος· καὶ οὐ τοῖς πολλοῖς ἐκκαλύπτεσθαι πεφυκός· ἀλλὰ μόνοις τοῖς ἐκ διανοίας ἀγαθῆς καὶ ἀκαπηλεύτου
γνώμης ἀνιχνεύουσιν αὐτὸ, καὶ ἀνορύττουσιν ὥσπερ τινὰ θησαυρὸν οὐράνιον· ἴνα δὴ καὶ τυχόντες εἰκότως ἀκούσειαν· Ὑμῶν δὲ μακάριοι
75.12 οἱ ὀφθαλμοὶ, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσιν. Οὐκ ὀκνητέον δ' οὖν ὅμως πρὸς τὴν ἐγχείρησιν· ἀλλ' ἐπ' αὐτῷ
τὴν ἐλπίδα τιθέμενοι τῷ Χριστῷ, καὶ τῶν ὑπὲρ δύναμιν ἁψόμεθα πόνων, ὅτι συμπαρέσται καὶ χειραγωγήσει ταῖς τοῦ πνεύματος δᾳδουχίαις
ἐπὶ τὴν τῆς ἀληθείας εὕρεσιν ἀνενδοιάστως πιστεύοντες. Σκοπὸς γὰρ εἰπεῖν ὅτι Κύριος Ἰησοῦς. Ἐροῦμεν δὲ πάντως ὅτι ἐν ἁγίῳ
Πνεύματι· οὕτω γὰρ ὁ Παῦλός φησιν· Οὐδεὶς δύναται εἰπεῖν ὅτι Κύριος Ἰησοῦς, εἰ μὴ ἐν Πνεύματι ἁγίῳ. Ἐπειδὴ γάρ τινες ἐν Βεελζεβοὺλ
οὐκ αἰσχύνονται λέγειν ἀνάθεμα Ἰησοῦν, τὰς μὲν θείας, πρὸς ὅπερ ἂν αὐτοῖς δόξειε, παρατρέποντες Γραφὰς, τῶν δὲ τοῦ Πνεύματος
λογίων, τὸ ἐξ οἰκείων θελημάτων προτάττοντες κίνημα, καὶ τὸν ἀγοράσαντα αὐτοὺς ∆εσπότην ἀρνούμενοι, καθὰ γέγραπται· ἀναγκαῖον
ὁμοῦ χρήσιμόν τε καὶ πρέπον ἐλογισάμεθα κατὰ τὴν σὴν ὑπόμνησίν τε καὶ προτροπὴν, ἀδελφὲ, τοῖς τῆς Ἐκκλησίας τέκνοις, τῆς εἰς
τὸ μέλλον ὠφελείας ὑπόθεσιν ἐξυφῆναι τὸν λόγον· καὶ εἰς ἕκαστα τῶν παρ' ἐκείνοις ζητουμένων τε καὶ κεκινημένων κεφαλαιωδῶς
ἐξειπεῖν, ἅπερ οἶμαι πρὸς λυσιτελείας ἔσεσθαι τοῖς ἐντευξομένοις οὐ μικρᾶς. Πολυσχιδὴς μὲν γὰρ καὶ πολυπρόσωπος, ἵν' οὕτως
εἴπωμεν, ἡ τῶν Ἀρείου καὶ Εὐνομίου δογμάτων ἐστὶ πλάνη, καὶ ποικίλως τὸ τῆς ἀληθείας πλάττεται σχῆμα. Ὥσπερ γὰρ τὰ ἐν τοῖς
γυναίοις ἑταιριζόμενα, τὸ ἐκ τοῦ πράγματος αἶσχος ταῖς ἐξ ἐπινοίας ἀφανίζειν οἰόμενα τέχναις, ὡραΐζεταί τε καὶ χρισιάζεται,
καὶ ταῖς ἄλλαις τοῦ κόσμου προσθήκαις εὐπρεπεστάτην τοῖς ὁρῶσιν ἐπιδεικνύει τὴν ἀπώλειαν· τὸν αὐτὸν οἶμαι τρόπον καὶ τὰς ὀλεθρίους
τῶν ἑτεροδοξούντων φωνὰς τὸ τῆς εὐσεβείας σχηματίζεσθαι κάλλος, καὶ τοῖς τῆς ἀληθείας πειρᾶσθαι περιανθίζεσθαι λόγοις· οὐδαμοῦ
μὲν ὠδῖνον τὴν ἀλήθειαν, ἔσωθεν δὲ κεκρυμμένην ἔχον τὴν ἀπὸ τοῦ ψεύδους θεοστυγεστάτην ἀσέβειαν. Ἀλλ' οἱ νήψει τῇ κατ' ἐντρέχειαν
λογικὴν τὸν οἰκεῖον ἀνατειχίζοντες νοῦν, τοῖς μὲν παρ' ἐκείνων οὐχ ἁλίσκονται λόγοις, τῆς δὲ ὄντως ὑγιοῦς ἀπρὶξ ἐχόμενοι πίστεως,
ἐφ' ἑαυτοῖς ἀναμέλπουσι λέγοντες· Εὐλογητὸς Κύριος ὃς οὐκ ἔδωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν. Ἔδοξε τοίνυν ἡμῖν τὰ ἐκ
φιλομαθείας συνενεγκεῖν εὑρήματα, καὶ συγκεχυμένον μὲν οὐδαμῶς συνθεῖναι τὸν λόγον, εὐκρινεστέραν δὲ μᾶλλον εἰς ἕκαστον τῶν
κεφαλαίων τὴν βάσανον ἔχοντα διεξαγαγεῖν· οὕτω γὰρ ἂν εὐσύνοπτός τε καὶ εἰλικρινεστέρα τοῖς φιλακροάμοσιν ἡ τῶν ἐγκειμένων
γένοιτο γνῶσις. Θησαυρὸς δὲ τῷ βιβλίῳ ὄνομα, πολλὴν ἔχοντι τῶν θείων θεωρημάτων τεθησαυρισμένην ἐν ἑαυτῷ τὴν πληθύν· εἰ
