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De theologia

Of the same. We are not taught the doctrine of the Trinity so much from the divine Scripture as from the natural consequence. Of the same, concerning

theology. In theology, one God is glorified and worshipped in three hypostases; one divinity, one nature, one essence, one power and authority, one will; but three persons, and three hypostases, each 95.229 with its own property. For the property of the Father is to be unbegotten; the property of the Son is to be begotten; and the property of the Spirit is to proceed. God the Father is without beginning; God the Son is co-unoriginate, even though from the Father; God the Holy Spirit is co-eternal and co-unoriginate, proceeding from the Father, not begotten in a sonly manner as the Son, but by procession. The three are one in Godhead, though in three hypostases. But concerning the economy of God and the Word of God, who by the good pleasure of the Father, and the cooperation of the Holy Spirit was incarnate, we confess two natures, and one hypostasis; and one Son our Lord Jesus Christ, God and man together, and one person; but two wills and two energies; each nature with its own property, undividedly and unconfusedly. For it is proper to the divinity to raise the dead and to perform the divine signs; but it is proper to the humanity to hunger and to thirst and to grow weary, and to endure the passions. For He was united to the flesh unconfusedly and undividedly, with which flesh He was taken up, and sat at the right hand of the Father, and will come with glory at the consummation of the ages to judge the living and the dead, God incarnate

1

De theologia

Τοῦ αὐτοῦ. Οὐ τοσοῦτον ἐκ τῆς θείας Γραφῆς τὸν περὶ τῆς Τριάδος διδασκόμεθα λόγον, ὅσον ἐκ τῆς φυσικῆς ἀκολουθίας. Τοῦ αὐτοῦ, περὶ τῆς

θεολογίας. Ἐπὶ μὲν τῆς θεολογίας εἷς Θεὸς δοξάζεται καὶ προσκυνεῖται ἐν τρισὶν ὑποστάσεσι· μία θεότης, μία φύσις, μία οὐσία, μία δύναμις καὶ ἐξουσία, ἓν θέλημα· τρία δὲ πρόσωπα, καὶ τρεῖς ὑποστάσεις, ἑκάστη 95.229 μετὰ τῆς ἰδιότητος. Ἴδιον γὰρ τοῦ Πατρὸς τὸ ἀγέννητον· ἴδιον δὲ τοῦ Υἱοῦ τὸ γεννητόν· καὶ ἴδιον τοῦ Πνεύματος τὸ ἐκπορευτόν. Θεὸς ὁ Πατὴρ ἄναρχος· Θεὸς ὁ Υἱὸς συνάναρχος, εἰ καὶ ἐκ τοῦ Πατρός· Θεὸς τὸ Πνεῦμα τὸ ἅγιον, συναΐδιον καὶ συνάναρχον, ἐκ τοῦ Πατρὸς προϊὸν, οὐχ υἱϊκῶς γεννώμενον ὡς Υἱὸς, ἀλλ' ἐκπορευτῶς. Ἓν τὰ τρία τῇ Θεότητι, κἀν τρισὶν ὑποστάσεσιν. Ἐπὶ δὲ τῆς οἰκονομίας τοῦ Θεοῦ καὶ Λόγου τοῦ Θεοῦ, τοῦ εὐδοκίᾳ τοῦ Πατρὸς, καὶ συνεργίᾳ τοῦ ἁγίου Πνεύματος σαρκωθέντος, δύο φύσεις ὁμολογοῦμεν, καὶ μίαν ὑπόστασιν· ἕνα τε Υἱὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, Θεὸν ὁμοῦ καὶ ἄνθρωπον, καὶ ἓν πρόσωπον· δύο δὲ θελήσεις καὶ δύο ἐνεργείας· ἑκάστην φύσιν μετὰ τῆς ἰδιότητος, ἀδιαιρέτως καὶ ἀσυγχύτως. Ἴδιον μὲν γὰρ τῆς θεότητος, τὸ νεκροὺς ἀνιστᾷν, καὶ τὰς θεοσημείας ἐπιτελεῖν· ἴδιον δὲ τῆς ἀνθρωπότητος, τὸ πεινῇν καὶ διψῇν καὶ κοπιᾷν, καὶ τὰ πάθη ὑπομένειν. Ἀσυγχύτως γὰρ ἡνώθη τῇ σαρκὶ καὶ ἀδιαιρέτως, μεθ' ἧς σαρκὸς ἀνελήφθη, καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ Πατρὸς, καὶ ἥξει μετὰ δόξης ἐν τῇ συντελείᾳ τῶν αἰώνων κρῖναι ζῶντας καὶ νεκροὺς, Θεὸς σεσαρκωμένος