BOOK I CHAPTER I

That the Deity is incomprehensible, and that we ought not to pry into and meddle with such things which have not been delivered to us by the holy Prophets, and Apostles, and Evangelists.

No one hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him. The Deity, therefore, is ineffable and incomprehensible. For no one knoweth the Father, save the Son, nor the Son, save the Father. And the Holy Spirit, too, so knows the things of God as the spirit of the man knows the things that are in him. Moreover, after the first and blessed nature no one, not of men only, but even of supramundane powers, and the Cherubim, I say, and Seraphim themselves, has ever known God, save he to whom He revealed Himself.

God, however, did not leave us in absolute ignorance. For the knowledge of God's existence has been implanted by Him in all by nature. This creation, too, and its maintenance, and its government, proclaim the majesty of the Divine nature. Moreover, by the Law and the Prophets in former times and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by Law and Prophets and Apostles and Evangelists we receive, and know, and honour, seeking for nothing beyond these. For God, being good, is the cause of all good, subject neither to envy nor to any passion. For envy is far removed from the Divine nature, which is both passionless and only good. As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition.

BOOK I CHAPTER II

Concerning things utterable and things unutterable, and things knowable and things unknowable.

It is necessary, therefore, that one who wishes to speak or to hear of God should understand clearly that alike in the doctrine of Deity and in that of the Incarnation, neither are all things unutterable nor all utterable; neither all unknowable nor all knowable. But the knowable belongs to one order, and the utterable to another; just as it is one thing to speak and another thing to know. Many of the things relating to God, therefore, that are dimly understood cannot be put into fitting terms, but on things above us we cannot do else than express ourselves according to our limited capacity; as, for instance, when we speak of God we use the terms sleep, and wrath, and regardlessness, hands, too, and feet, land such like expressions.

We, therefore, both know and confess that God is without beginning, without end, eternal and everlasting, uncreate, unchangeable, invariable, simple, uncompound, incorporeal, invisible, impalpable, uncircumscribed, infinite, incognisable, indefinable, incomprehensible, good, just, maker of all things created, almighty, all-ruling, all-surveying, of all overseer, sovereign, judge; and that God is One, that is to say, one essences; and that He is known, and has His being in three subsistences, in Father, I say, and Son and Holy Spirit; and that the Father and the Son and the Holy Spirit are one in all respects, except in that of not being begotten, that of being begotten, and that of procession; and that the Only-begotten Son and Word of God and God, in His bowels of mercy, for our salvation, by the good pleasure of God and the co-operation of the Holy Spirit, being conceived without seed, was born uncorruptedly of the Holy Virgin and Mother of God, Mary, by the Holy Spirit, and became of her perfect Man; and that the Same is at once perfect God and perfect Man, of two natures, Godhead and Manhood, and in two natures possessing intelligence, will and energy, and freedom, and, in a word, perfect according to the measure and proportion proper to each, at once to the divinity, I say, and to the humanity, yet to one composite persons; and that He suffered hunger and thirst and weariness, and was crucified, and for three days submitted to the experience of death and burial, and ascended to heaven, from which also He came to us, and shall come again. And the Holy Scripture is witness to this and the whole choir of the Saints.

But neither do we know, nor can we tell, what the essence of God is, or how it is in all, or how the Only-begotten Son and God, having emptied Himself, became Man of virgin blood, made by another law contrary to nature, or how He walked with dry feet upon the waters. It is not within our capacity, therefore, to say anything about God or even to think of Him, beyond the things which have been divinely revealed to us, whether by word or by manifestation, by the divine oracles at once of the Old Testament and of the New.

BOOK I CHAPTER III

Proof that there is a God.

That there is a God, then, is no matter of doubt to those who receive the Holy Scriptures, the Old Testament, I mean, and the New; nor indeed to most of the Greeks. For, as we said, the knowledge of the existence of God is implanted in us by nature. But since the wickedness of the Evil One has prevailed so mightily against man's nature as even to drive some into denying the existence of God, that most foolish and woe-fulest pit of destruction (whose folly David, revealer of the Divine meaning, exposed when he said, The fool said in his heart, There is no God), so the disciples of the Lord and His Apostles, made wise by the Holy Spirit and working wonders in His power and grace, took them captive in the net of miracles and drew them up out of the depths of ignorance to the light of the knowledge of God. In like manner also their successors in grace and worth, both pastors and teachers, having received the enlightening grace of the Spirit, were wont, alike by the power of miracles and the word of grace, to enlighten those walking in darkness and to bring back the wanderers into the way. But as for us who are not recipients either of the gift of miracles or the gift of teaching (for indeed we have rendered ourselves unworthy of these by our passion for pleasure), come, let us in connection with this theme discuss a few of those things which have been delivered to us on this subject by the expounders of grace, calling on the Father, the Son, and the Holy Spirit.

All things, that exist, are either created or uncreated. If, then, things are created, it follows that they are also wholly mutable. For things, whose existence originated in change, must also be subject to change, whether it be that they perish or that they become other than they are by act of wills. But if things are uncreated they must in all consistency be also wholly immutable. For things which are opposed in the nature of their existence must also be opposed in the mode of their existence, that is to say, must have opposite properties: who, then, will refuse to grant that all existing things, not only such as come within the province of the senses, but even the very angels, are subject to change and transformation and movement of various kinds? For the things appertaining to the rational world, I mean angels and spirits and demons, are subject to changes of will, whether it is a progression or a retrogression in goodness, whether a struggle or a surrender; while the others suffer changes of generation and destruction, of increase and decrease, of quality and of movement in space. Things then that are mutable are also wholly created. But things that are created must be the work of some maker, and the maker cannot have been created. For if he had been created, he also must surely have been created by some one, and so on till we arrive at something uncreated. The Creator, then, being uncreated, is also wholly immutable. And what could this be other than Deity?

And even the very continuity of the creation, and its preservation and government, teach us that there does exist a Deity, who supports and maintains and preserves and ever provides for this universe. For how could opposite natures, such as fire and water, air and earth, have combined with each other so as to form one complete world, and continue to abide in indissoluble union, were there not some omnipotent power which bound them together and always is preserving them from dissolution?

What is it that gave order to things of heaven and things of earth, and all those things that move in the air and in the water, or rather to what was in existence before these, viz., to heaven and earth and air and the elements of fire and water? What was it that mingled and distributed these? What was it that set these in motion and keeps them in their unceasing and unhindered course? Was it not the Artificer of these things, and He Who hath implanted in everything the law whereby the universe is carried on and directed? Who then is the Artificer of these things? Is it not He Who created them and brought them into existence. For we shall not attribute such a power to the spontaneous. For, supposing their coming into existence was due to the spontaneous; what of the power that put all in orders ? And let us grant this, if you please. What of that which has preserved and kept them in harmony with the original laws of their existence? Clearly it is something quite distinct from the spontaneous. And what could this be other than Deity ?

BOOK I CHAPTER IV

Concerning the nature of Deity: that it is incomprehensible.

It is plain, then, that there is a God. But what He is in His essence anti nature is absolutely incomprehensible and unknowable. For it is evident that He is incorporeal. For how could that possess body which is infinite, and boundless, and formless, and intangible and invisible, in short, simple and not compound? How could that be immutable which is circumscribed and subject to passion? And how could that be passionless which is composed of elements and is resolved again into them? For combination is the beginning of conflict, and conflict of separation, and separation of dissolution, and dissolution is altogether foreign to God.

Again, how will it also be maintained that God permeates and fills the universe? as the Scriptures say, Do not I fill heaven and earth, saith the Lords? For it is an impossibility that one body should permeate other bodies without dividing and being divided, and without being enveloped and contrasted, in the same way as all fluids mix and commingle.

But if some say that the body is immaterial, in thee same way as the fifth body of which the Greek philosophers speak (which body is an impossibility), it will be wholly subject to motion like the heaven. For that is what they mean by the fifth body. Who then is it that moves it? For everything that is moved is moved by another thing. And who again is it that moves that? and so on to infinity till we at length arrive at something motionless. For the first mover is motionless, and that is the Deity. And must not that which is moved be circumscribed in space? The Deity, then, alone is motionless, moving the universe by immobility. So then it must be assumed that the Deity is incorporeal.

But even this gives no true idea of His essence, to say that He is unbegotten, and without beginning, changeless and imperishable, and possessed of such other qualities as we are wont to ascribe to God and His environments. For these do not indicate what He is, but what He is not. But when we would explain what the essence of anything is, we must not speak only negatively. In the case of God, however, it is impossible to explain what He is in His essence, and it befits us the rather to hold discourse about His absolute separation from all things. For He does not belong to the class of existing things: not that He has no existence, but that He is above all existing things, nay even above existence itself. For if all forms of knowledge have to do with what exists, assuredly that which is above knowledge must certainly be also above essence: and, conversely, that which is above essence will also be above knowledge.

God then is infinite and incomprehensible and all that is comprehensible about Him is His infinity and incomprehensibility. But all that we can affirm concerning God does not shew forth God's nature, but only the qualities of His nature. For when you speak of Him as good, and just, and wise, and so forth, you do not tell God's nature but only the qualities of His nature. Further there are some affirmations which we make concerning God which have the force of absolute negation: for example, when we use the term darkness, in reference to God, we do not mean darkness itself, but that He is not light but above light: and when we speak of Him as light, we mean that He is not darkness.

BOOK I CHAPTER V

Proof that God is one and not many.

We have, then, adequately demonstrated that there is a God, and that His essence is incomprehensible. But that God is one and not many is no matter of doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shall have no other Gods before Me. And again He says, Hear, O Israel, the Lord our God is one Lord. And in Isaiah the prophet we read For I am the first God and I am the last and beside Me there is no God. Before Me there was not any God, nor after Me will there be any God, and beside Me there is no God. And the Lord, too, in the holy gospels speaketh these words to His Father, And this is life eternal, that they may know Thee the only true God. But with those that do not believe in the Holy Scriptures we will reason thus.

The Deity is perfect, and without blemish in goodness, and wisdom, and power, without beginning, without end, everlasting, uncircumscribed, and in short, perfect in all things. Should we say, then, that there are many Gods, we must recognise difference among the many. For if there is no difference among them, they are one rather than many. But if there is difference among them, what becomes of the perfectness? For that which comes short of perfection, whether it be in goodness, or power, or wisdom, or time, or place, could not be God. But it is this very identity in all respects that shews that the Deity is one and not many. Again, if there are many Gods, how can one maintain that God is uncircumscribed? For where the one would be, the other could not be.

Further, how could the world be governed by many and saved from dissolution and destruction, while strife is seen to rage between the rulers? For difference introduces strife. And if any one should say that each rules over a part, what of that which established this order and gave to each his particular realm? For this would the rather be God. Therefore, God is one, perfect, uncircumscribed, maker of the universe, and its preserver and governor, exceeding and preceding all perfection. Moreover, it is a natural necessity that duality should originate in unity.

BOOK I CHAPTER VI

Concerning the Word and the Son of God: a reasoned proof.

So then this one and only God is not Wordless. And possessing the Word, He will have it not as without a subsistence, nor as having had a beginning, nor as destined to cease to be. For there never was a time when God was not Word: but He ever possesses His own Word, begotten of Himself, not, as our word is, without a subsistence and dissolving into air, but having a subsistence in Him and life and perfection, not proceeding out of Himself but ever existing within Himself. For where could it be, if it were to go outside Him? For inasmuch as our nature is perishable and easily dissolved, our word is also without subsistence. But since God is everlasting and perfect, He will have His Word subsistent in Him, and everlasting trod living, and possessed of all the attributes of the Begetter. For just as our word, proceeding as it floes out of the mind, is neither wholly identical with the mind nor utterly diverse from it (for so far as it proceeds out of the mind it is different from it, while so far as it reveals the mind, it is no longer absolutely diverse from the mind, but being one in nature with the mind, it is yet to the subject diverse from it), so in the same manner also the Word of Gods in its independent subsistence is differentiated froth Him from Whom it derives its subsistence: but inasmuch as it displays in itself the same attributes as are seen in God, it is of the same nature as God. For just as absolute perfection is contemplated in the Father, so also is it contemplated in the Word that is begotten of Him.

BOOK I CHAPTER VII

Concerning the Holy Spirit, a reasoned proof.

Moreover the Word must also possess Spirit. For in fact even our word is not destitute of spirit; but in our case the spirit is something different from our essence. For there is an attraction and movement of the air which is drawn in and poured forth that the body may be sustained. And it is this which in the moment of utterance becomes the articulate word, revealing in itself the force of the word. But in the case of the divine nature, which is simple and uncompound, we must confess in all piety that there exists a Spirit of God, for the Word is not more imperfect than our own word. Now we cannot, in piety, consider the Spirit to be something foreign that gains admission into God from without, as is the case with compound natures like us. Nay, just as, when we heard of the Word of God, we considered it to be not without subsistence, nor the product of learning, nor the mere utterance of voice, nor as passing into the air and perishing, but as being essentially subsisting, endowed with free volition, and energy, and omnipotence: so also, when we have learnt about the Spirit of God, we contemplate it as the companion of the Word and the revealer of His energy, and not as mere breath without subsistence. For to conceive of the Spirit that dwells in God as after the likeness of our own spirit, would be to drag down the greatness of the divine nature to the lowest depths of degradation. But we must contemplate it as an essential power, existing in its own proper and peculiar subsistence, proceeding from the Father anti resting in the Word, and shewing forth the Word, neither capable of disjunction from God in Whom it exists, and the Word Whose companion it is, nor poured forth to vanish into nothingness, but being in subsistence in the likeness of the Word, endowed with life, free volition, independent movement, energy, ever willing that which is good, and having power to keep pace with the will in all its decrees, having no beginning and no end. For never was the Father at any time lacking in the Word, nor the Word in the Spirit.

Thus because of the unity in nature, the error of the Greeks in holding that God is many, is utterly destroyed: and again by our acceptance of the Word and the Spirit, the dogma of the Jews is overthrown: and there remains of each party only what is profitable. On the one hand of the Jewish idea we have the unity of God's nature, anti on the other, of the Greek, we have the distinction in subsistences and that only.

But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. For concerning the Word, the divine David says, "For ever, O Lord, Thy Word is settled in heaven." And again, "He sent His Word and healed them." But the word that is uttered is not sent, nor is it for ever settled. And concerning the Spirit, the same David says, "Thou sendest forth Thy Spirit, they are created." And again, "By the word of the Lord were the heavens made: and all the host of them by the breath of His mouth." Job, too, says, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." Now the Spirit which is sent and makes and stablishes and conserves, is not mere breath that dissolves, any more than the mouth of God is a bodily member. For the conception of both must be such as harmonizes with the Divine nature.

BOOK I CHAPTER VIII

Concerning the Holy Trinity

We believe, then, in One God, one beginning, having no beginning, uncreate, unbegotten, imperishable and immortal, everlasting, infinite, uncircumscribed, boundless, of infinite power, simple, uncompound, incorporeal, without flux, passionless, unchangeable, unalterable, unseen, the fountain of goodness and justice, the light of the mind, inaccessible; a power known by no measure, measurable only by His own will alone (for all things that He wills He can), creator of all created things, seen or unseen, of all the maintainer and preserver, for all the provider, master and lord and king over all, with an endless and immortal kingdom: having no contrary, filling all, by nothing encompassed, but rather Himself the encompasser and maintainer and original possessor of the universe, occupying all essences intact and extending beyond all things, and being separate from all essence as being super-essential and above all things and absolute God, absolute goodness, and absolute fulness: determining all sovereignties and ranks, being placed above all sovereignty and rank, above essence and life and word and thought: being Himself very light and goodness and life and essence, inasmuch as He does not derive His being from another, that is to say, of those things that exist: but being Himself the fountain of being to all that is, of life to the living, of reason to those that have reason; to all the cause of all good: perceiving all things even before they have become: one essence, one divinity, one power, one will, one energy, one beginning, one authority, one dominion, one sovereignty, made known in three perfect subsistences anti adored with one adoration, believed in and ministered to by all rational creation, united without confusion and divided without separation (which indeed transcends thought). (We believe) in Father and Son and Holy Spirit whereinto also we have been baptized. For so our Lord commanded the Apostles to baptize, saying, Baptizing them in the name of the Father, Son, and Holy Spirit.

(We believe) in one Father, the beginning, and cause of all: begotten of no one: without cause or generation, alone subsisting: creator of all: but Father of one only by nature, His Only-begotten Son and our Lord and God and Saviour Jesus Christ, and Producer of the most Holy Spirit. And in one Son of God, the Only-begotten, our Lord, Jesus Christ: begotten of the Father, before all the ages: Light of Light, true God of true God: begotten, not made, consubstantial with the Father, through Whom all things are made: and when we say He was before all the ages we shew that His birth is without time or beginning: for the Son of God was not brought into being out of nothing, He that is the effulgence of the glory, the impress of the Father's subsistence, the living wisdom and power, the Word possessing interior subsistence, the essential and perfect and living image s of the unseen God. But always He was with the Father and in Him, everlastingly and without beginning begotten of Him. For there never was a time when the Father was and the Son was not, but always the Father and always the Son, Who was begotten of Him, existed together. For He could not have received the name Father apart from the Son: for if He were without the Son, He could not be the Father: and if He thereafter had the Son, thereafter He became the Father, not having been the Father prior to this, and He was changed from that which was not the Father and became the Father. This is the worst form of blasphemy. For we may not speak of God as destitute of natural generative power: and generative power means, the power of producing from one's self, that is to say, from one's own proper essence, that which is like in nature to one's self.

In treating, then, of the generation of the Son, it is an act of impiety to say that time comes into play and that the existence of the Son is of later origin than the Father. For we hold that it is from Him, that is, from the Father's nature, that the Son is generated. And unless we grant that the Son co-existed from the beginning with the Father, by Whom He was begotten, we introduce change into the Father's subsistence, because, not being the Father, He subsequently became the Father. For the creation, even though it originated later, is nevertheless not derived from the essence of God, but is brought into existence out of nothing by His will and power, and change does not touch God's nature. For generation means that the begetter produces out of his essence offspring similar in essence. But creation and making mean that the creator and maker produces from that which is external, and not out of his own essence, a creation of an absolutely dissimilar nature.

Wherefore in God, Who alone is passionless and unalterable, and immutable, and ever so continueth, both begetting and creating are passionless. For being by nature passionless and not liable to flux, since He is simple and uncompound, He is not subject to passion or flux either in begetting or in creating, nor has He need of any co-operation. But generation in Him is without beginning and everlasting, being the work of nature and producing out of His own essence, that the Begetter may not undergo change, and that He may not be God first and God last, nor receive any accession: while creation in the case of God, being the work of will, is not co-eternal with God. For it is not natural that that which is brought into existence out of nothing should be co-eternal with what is without beginning and everlasting. There is this difference in fact between man's making and God's. Man can bring nothing into existence out of nothing, but all that he makes requires pre-existing matter for its basis, and he does not create it by will only, but thinks out first what it is to be and pictures it in his mind, and only then fashions it with his hands, undergoing labour and troubles, and often missing the mark and failing to produce to his satisfaction that after which he strives. But God, through the exercise of will alone, has brought all things into existence out of nothing. Now there is the same difference between God and man in begetting and generating. For in God, Who is without time and beginning, passionless, not liable to flux, incorporeal, alone and without end, generation is without time and beginning, passionless and not liable to flux, nor dependent on the union of two: nor has His own incomprehensible generation beginning or end. And it is without beginning because He is immutable: without flux because He is passionless and incorporeal: independent of the union of two again because He is incorporeal but also because He is the one and only God, and stands in need of no co-operation: and without end or cessation because He is without beginning, or time, or end, and ever continues the same. For that which has no beginning has no end: but that which through grace is endless is assuredly not without beginning, as, witness, the angels.

Accordingly the everlasting God generates His own Word which is perfect, without beginning and without end, that God, Whose nature and existence are above time, may not engender in time. But with man clearly it is otherwise, for generation is with him a matter of sex, and destruction and flux and increase and body clothe him round about, and he possesses a nature which is male or female. For the male requires the assistance of the female. But may He Who surpasses all, and transcends all thought and comprehension, be gracious to us.

The holy catholic and apostolic Church, then, teaches the existence at once of a Father: and of His Only-begotten Son, born of Him without time and flux and passion, in a manner incomprehensible and perceived by the God of the universe alone: just as we recognise the existence at once of fire and the light which proceeds from it: for there is not first fire and thereafter light, but they exist together. And just as light is ever the product of fire, and ever is in it and at no time is separate from it, so in like manner also the Son is begotten of the Father and is never in any ways separate from Him, but ever is in Him. But whereas the light which is produced from fire without separation, and abideth ever in it, has no proper subsistence of its own distinct from that of fire (for it is a natural quality of fire), the Only-begotten Son of God, begotten of the Father without separation and difference and ever abiding in Him, has a proper subsistence of its own distinct froth that of the Father.

The terms, 'Word' and 'effulgence,' then, are used because He is begotten of the Father without the union of two, or passion, or time, or flux, or separation: and the terms 'Son' and 'impress of the Father's subsistence,' because He is perfect and has subsistence s and is in all respects similar to the Father, save that the Father is not begotten: and the term 'Only-begotten' because He alone was begotten alone of the Father alone. For no other generation is like to the generation of the Son of God, since no other is Son of God. For though the Holy Spirit proceedeth from the Father, yet this is not generative in character but processional. This is a different mode of existence, alike incomprehensible and unknown, just as is the generation of the Son. Wherefore all the qualities the Father has are the Son's, save that the Father is unbegotten, and this exception involves no difference in essence nor dignity, but only a different mode of coming into existence. We have an analogy in Adam, who was not begotten (for God Himself moulded him), and Seth, who was begotten (for he is Adam's son), and Eve, who proceeded out of Adam's rib (for she was not begotten). These do not differ from each other in nature, for they are human beings: but they differ in the mode of coming into existence.

For one must recognise that the word agenhGon with only one 'n' signifies "uncreate" or "not having been made," while agennhGon written with double 'n' means "unbegotten." According to the first significance essence differs from essence: for one essence is uncreate, or agenhGon with one 'n,' and another is create or genhGh. But in the second significance there is no difference between essence and essence. For the first subsistence of all kinds of living creatures is agennhGos but not agenhGos. For they were created by the Creator, being brought into being by His Word, but they were not begotten, for there was no pre-existing form like themselves from which they might have been born.

So then in the first sense of the word the three absolutely divine subsistences of the Holy Godhead agree: for they exist as one in essence and uncreate. But with the second signification it is quite otherwise. For the Father alone is ingenerate, no other subsistence having given Him being. And the Son alone is generate, for He was begotten of the Father's essence without beginning and without time. And only the Holy Spirit proceedeth from the Father's essence, not having been generated but simply proceeding. For this is the doctrine of Holy Scripture. But the nature of the generation and the procession is quite beyond comprehension.

And this also it behoves us to know, that the names Fatherhood, Sonship and Procession, were not applied to the Holy Godhead by us: on the contrary, they were communicated to us by the Godhead, as the divine apostle says, "Wherefore I bow the knee to the Father, from Whom is every family in heaven and on earth." But if we say that the Father is the origin of the Son and greater than the Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son (for through His agency He made the ages), or superiority in any other respect save causation. And we mean by this, that the Son is begotten of the Father and not the Father of the Son, and that the Father naturally is the cause of the Son: just as we say in the same way not that fire proceedeth from light, but rather light from fire. So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation. And just as we do not say that fire is of one essence and light of another, so we cannot say that the Father is of one essence and the Son of another: but both are of one and the same essence. And just as we say that fire has brightness through the light proceeding from it, and do not consider the light of the fire as an instrument ministering to the fire, but rather as its natural force: so we say that the Father creates all that He creates through His Only-begotten Son, not as though the Son were a mere instrument serving the Father's ends, but as His natural and subsistential force. And just as we say both that the fire shines and again that the light of the fire shines, So all things whatsoever the Father doeth, these also doeth the Son likewise. But whereas light possesses no proper subsistence of its own, distinct from that of the fire, the Son is a perfect subsistence, inseparable from the Father's subsistence, as we have shewn above. For it is quite impossible to find in creation an image that will illustrate in itself exactly in all details the nature of the Holy Trinity. For how could that which is create and compound, subject to flux and change, circumscribed, formed and corruptible, clearly shew forth the super-essential divine essence, unaffected as it is in any of these ways? Now it is evident that all creation is liable to most of these affections, and all from its very nature is subject to corruption.

Likewise we believe also in one Holy Spirit, the Lord and Giver of Life: Who proceedeth from the Father and resteth in the Son: the object of equal adoration and glorification with the Father and Son, since He is co-essential and co-eternal: the Spirit of God, direct, authoritative, the fountain of wisdom, and life, and holiness: God existing and addressed along with Father and Son: uncreate, full, creative, all-ruling, all-effecting, all-powerful, of infinite power, Lord of all creation and not under any lord: deifying, not deified: filling, not filled: shared in, not sharing in: sanctifying, not sanctified: the intercessor, receiving the supplications of all: in all things like to the Father and Son: proceeding from the Father and communicated through the Son, and participated in by all creation, through Himself creating, and investing with essence and sanctifying, and maintaining the universe: having subsistence, existing in its own proper and peculiar subsistence, inseparable and indivisible from Father and Son, and possessing all the qualities that the Father and Son possess, save that of not being begotten or born. For the Father is without canst and unborn: for He is derived from nothing, but derives from Himself His being, nor does He derive a single quality from another. Rather He is Himself the beginning and cause of the existence of all things in a definite and natural manner. But the Son is derived from the Father after the manner of generation, and the Holy Spirit likewise is derived from the Father, yet not after the manner of generation, but after that of procession. And we have learned that there is a difference between generation and procession, but the nature of that difference we in no wise understand. Further, the generation of the Son from the Father and the procession of the Holy Spirit are simultaneous.

All then that the Son and the Spirit have is from the Father, even their very being: and unless the Father is, neither the Son nor the Spirit is. And unless the Father possesses a certain attribute, neither the Son nor the Spirit possesses it: and through the Father, that is, because of the Father's existence, the Son and the Spirit exist, and through the Father, that is, because of the Father having the qualities, the Son and the Spirit have all their qualities, those of being unbegotten, and of birth and of procession being excepted. For in these hypo-static or personal properties alone do the three holy subsistences differ from each other, being indivisibly divided not by essence but by the distinguishing mark of their proper and peculiar subsistence.

Further we say that each of the three has a perfect subsistence, that we may understand not one compound perfect nature made up of three imperfect elements, but one simple essence, surpassing and preceding perfection, existing in three perfect subsistences. For all that is composed of imperfect elements must necessarily be compound. But from perfect subsistences no compound can arise. Wherefore we do not speak of the form as from subsistences, but as in subsistences. But we speak of those things as imperfect which do not preserve the form of that which is completed out of them. For stone and wood and iron are each perfect in its own nature, but with reference to the building that is completed out of them each is imperfect: for none of them is in itself a house.

The subsistences then we say are perfect, that we may not conceive of the divine nature as compound. For compoundness is the beginning of separation. And again we speak of the three subsistences as being in each other, that we may not introduce a crowd and multitude of Gods. Owing to the three subsistences, there is no compoundness or confusion: while, owing to their having the same essence and dwelling in one another, and being the same in will, and energy, and power, and authority, and movement, so to speak, we recognise the indivisibility and the unity of God. For verily there is one God, and His word and Spirit.

Concerning the distinction of the three subsistences:
and concerning the thing itself and our reason and thought in relation to it.

One ought, moreover, to recognise that it is one thing to look at a matter as it is, and another thing to look at it in the light of reason and thought. In the case of all created things, the distinction of the subsistences is observed in actual fact. For in actual fact Peter is seen to be separate from Paul. But the community and connection and unity are apprehended by reason and thought. For it is by the mind that we perceive that Peter and Paul are of the same nature and have one common nature. For both are living creatures, rational and mortal: and both are flesh, endowed with the spirit of reason and understanding. It is, then, by reason that this community of nature is observed. For here indeed the subsistences do not exist one within the other. But each privately and individually, that is to say, in itself, stands quite separate, having very many points that divide it from the other. For they are both separated in space and differ in time, and are divided in thought, and power, and shape, or form, and habit, and temperament and dignity, and pursuits, and all differentiating properties, but above all, in the fact that they do not dwell in one another but are separated. Hence it comes that we can speak of two, three, or many men.

And this may be perceived throughout the whole of creation, but in the case of the holy and superessential and incomprehensible Trinity, far removed from everything, it is quite the reverse. For there the community and unity are observed in fact, through the co-eternity of the subsistences, and through their having the same essence and energy and will and concord of mind, and then being identical in authority and power and goodness--I do not say similar but identical--and then movement by one impulse. For there is one essence, one goodness, one power, one will, one energy, one authority, one and the same, I repeat, not three resembling each other. But the three subsistences have one and the same movement. For each one of them is related as closely to the other as to itself: that is to say that the Father, the Son, and the Holy Spirit are one in all respects, save those of not being begotten, of birth and of procession. But it is by thought that the difference is perceived. For we recognise one God: but only in the attributes of Fatherhood, Sonship, and Procession, both in respect of cause and effect and perfection of subsistence, that is, manner of existence, do we perceive difference. For with reference to the uncircumscribed Deity we cannot speak of separation in space, as we can in our own case. For the subsistences dwell in one another, in no wise confused but cleaving together, according to the word of the Lord, " I am in the father, and the father in Me": nor can one admit difference in will or judgment or energy or power or anything else whatsoever which may produce actual and absolute separation in our case. Wherefore we do not speak of three Gods, the Father, the Son, and the Holy Spirit, but rather of one God, the holy Trinity, the Son and Spirit being referred to one cause, and not compounded or coalesced according to the synaeresis of Sabellius. For, as we said, they are made one not so as to commingle, but so as to cleave to each other, and they have their being in each other without any coalescence or commingling. Nor do the Son and the Spirit stand apart, nor are they sundered in essence according to the diaeresis of Arias. For the Deity is undivided amongst things divided, to put it concisely: and it is just like three suns cleaving to each other without separation and giving out light mingled and conjoined into one. When, then, we turn our eyes to the Divinity, and the first cause and the sovereignty and the oneness anti sameness, so to speak, of the movement and will of the Divinity, and the identity in essence and power and energy and lordship, what is seen by us is unity. But when we look to those things in which the Divinity is, or, to put it more accurately, which are the Divinity, and those things which are in it through the first cause without time or distinction in glory or separation, that is to say, the subsistences of the Son and the Spirit, it seems to us a Trinity that we adore.

The Father is one Father, and without beginning, that is, without cause: for He is not derived from anything. The Son is one Son, but not without beginning, that is, not without cause: for He is derived from the Father. But if you eliminate the idea of a beginning from time, He is also without beginning: for the creator of times cannot be subject to time. The Holy Spirit is one Spirit, going forth from the Father, not in the manner of Sonship but of procession; so that neither has the Father lost His property of being unbegotten because He hath begotten, nor has the Son lost His property of being begotten because He was begotten of that which was unbegotten (for how could that be so?), nor does the Spirit change either into the Father or into the Son because He hath proceeded and is God. For a property is quite constant. For how could a property persist if it were variable, moveable, and could change into something else? For if the Father is the Son, He is not strictly the Father: for there is strictly one Father. And if the Son is the Father, He is not strictly the Son: for there is strictly one Son and one Holy Spirit.

Further, it should be understood that we do not speak of the Father as derived from any one, but we speak of Him as the Father of the Son. And we do not speak of the Son as Cause or Father, but we speak of Him both as from the Father, and as the Son of the Father. And we speak likewise of the Holy Spirit as from the Father, and call Him the Spirit of the Father. And we do not speak of the Spirit as from the Son: but yet we call Him the Spirit of the Son. For if any one hath not the Spirit of Christ, he is none of His, saith the divine apostle. And we confess that He is manifested and imparted to us through the Son. For He breathed upon His Disciples, says he, and said, Receive ye the Holy Spirit. It is just the same as in the case of the sun from which come both the ray and the radiance (for the sun itself is the source of both the ray and the radiance), and it is through the ray that the radiance is imparted to us, and it is the radiance itself by which we are lightened and in which we participate. Further we do not speak of the Son of the Spirit, or of the Son as derived from the Spirit.

BOOK I CHAPTER IX

Concerning what is affirmed about God.

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