Book I.8

Expositio fidei 8.253 

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 [St. John xiv. 11].: 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

Οὔτε γὰρ τοπικὴν διάστασιν ὡς ἐφ΄ ἡμῶν δυνά μεθα ἐπὶ τῆς ἀπεριγράπτου λέγειν θεότητοςἐν ἀλλήλαις γὰρ αἱ ὑποστάσεις εἰσίν͵ οὐχ ὥστε συγχεῖσθαι͵ ἀλλ΄ ὥστε ἔχεσθαι κατὰ τὸν τοῦ κυρίου λόγον· Ἐγὼ ἐν τῷ πατρί͵ καὶ ὁ πατὴρ ἐν ἐμοί͵ φήσαντος οὔτε θελήματος διαφορὰν ἢ γνώμης ἢ ἐνεργείας ἢ δυνάμεως ἤ τινος ἑτέ ρου͵ ἅτινα τὴν πραγματικὴν καὶ δι΄ ὅλου ἐν ἡμῖν γεννῶσι διαίρεσιν. Διὸ οὐδὲ τρεῖς θεοὺς λέγομεν τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα͵ ἕνα δὲ μᾶλλον θεόν͵ τὴν ἁγίαν τριάδα͵ εἰς ἓν αἴτιον υἱοῦ καὶ πνεύματος ἀναφερομένων͵

and not compounded or coalesced according to the synæresis 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 diæresis of Arias [ Greg., Orat. 29; Dionys., De div. nom., c. 2.]. 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.

οὐ συντιθεμένων οὐδὲ συναλειφομένων κατὰ τὴν Σαβελλίου συναίρεσινἑνοῦνται γάρ͵ ὡς ἔφημεν͵ οὐχ ὥστε συγχεῖσθαι͵ ἀλλ΄ ὥστε ἔχεσθαι ἀλλήλων· καὶ τὴν ἐν ἀλλήλαις περιχώρησιν ἔχουσι δίχα πάσης συναλοιφῆς καὶ συμφύρσεωςοὐδὲ ἐξισταμένων ἢ κατ΄ οὐσίαν τεμνομένων κατὰ τὴν Ἀρείου διαίρεσιν. Ἀμέριστος γὰρ ἐν μεμερισμένοις͵ εἰ δεῖ συντόμως εἰπεῖν͵ ἡ θεότης καὶ οἷον ἐν ἡλίοις τρισὶν ἐχομένοις ἀλλή λων καὶ ἀδιαστάτοις οὖσι μία τοῦ φωτὸς σύγκρασίς τε καὶ συνάφεια.

Book I.14.—The properties of the divine nature.

Expositio fidei 14 [Τὰ ἰδιώματα τῆς θείας φύσεως]

Uncreated, without beginning, immortal, infinite, eternal, immaterial good, creative, just, enlightening,

immutable, passionless, uncircumscribed, immeasurable, unlimited, undefined, unseen, unthinkable, wanting in nothing,

being His own rule and authority, all-ruling, life-giving, omnipotent,

of infinite power, containing and maintaining the universe and making provision for all:

 τὸ ἀπειροδύναμον͵ τὸ ἁγιαστικὸν καὶ μεταδοτικόν͵ τὸ περιέχειν καὶ συνέχειν τὰ σύμπαντα καὶ πάντων προνοεῖσθαι·

The subsistences [hypostases: i.e., the three Persons] dwell and are established firmly in one another. For they are inseparable and cannot part from one another, but keep to their separate courses within one another, without coalescing or mingling, but cleaving to each other. For the Son is in the Father and the Spirit: and the Spirit in the Father and the Son: and the Father in the Son and the Spirit, but there is no coalescence or commingling or confusion. And there is one and the same motion: for there is one impulse and one motion of the three subsistences, which is not to be observed in any created nature

Ἡ ἐν ἀλλήλαις τῶν ὑποστάσεων μονή τε καὶ ἵδρυσις· ἀδιάστατοι γὰρ αὗται καὶ ἀνεκφοίτητοι ἀλλήλων εἰσὶν ἀσύγχυτον ἔχουσαι τὴν ἐν ἀλλήλαις περιχώρησιν͵ οὐχ ὥστε συναλείφεσθαι ἢ συγχεῖσθαι͵ ἀλλ΄ ὥστε ἔχεσθαι ἀλλήλων. Υἱὸς γὰρ ἐν πατρὶ καὶ πνεύματι͵ καὶ πνεῦμα ἐν πατρὶ καὶ υἱῷ͵ καὶ πατὴρ ἐν υἱῷ καὶ πνεύματι͵ μηδεμιᾶς γινομένης συναλοιφῆς ἢ συμφύρσεως ἢ συγχύσεως. Καὶ τὸ ἓν καὶ ταὐτὸν τῆς κινήσεως· ἓν γὰρ ἔξαλμα καὶ μία κίνησις τῶν τριῶν ὑποστάσεων͵ ὅπερ ἐπὶ τῆς κτιστῆς φύσεως θεωρηθῆναι ἀδύνατον.

Book 3.V.—Concerning
the number of the Natures.

Expositio fidei 49.
Περὶ ἀριθμοῦ τῶν φύσεων

In the case, therefore, of the Godhead we confess that there is but one nature, but hold that there are three subsistences actually existing, and hold that all things that are of nature and essence are simple, and recognise the difference of the subsistences only in the three properties of independence of cause and Fatherhood, of dependence on cause and Sonship, of dependence on cause and procession.

1Ὥσπερ δὲ ἐπὶ τῆς θεότητος μίαν φύσιν ὁμολογοῦμεν͵ τρεῖς δὲ ὑποστά σεις κατὰ ἀλήθειαν οὔσας φαμὲν καὶ πάντα μὲν τὰ φυσικὰ καὶ οὐσιώδη ἁπλᾶ φαμεν͵ τὴν δὲ διαφορὰν τῶν ὑποστάσεων ἐν μόναις ταῖς τρισὶν ἰδιότησι͵ τῇ ἀναιτίῳ καὶ πατρικῇ καὶ τῇ αἰτιατῇ καὶ υἱϊκῇ καὶ ἐκπορευτῇ ἐπιγινώσκομεν·

 And we know further that these are indivisible and inseparable from each other and united into one, and interpenetrating one another without confusion.

ἀνεκφοιτήτους δὲ αὐτὰς καὶ ἀδιαστάτους ἀλλήλων καὶ ἡνωμένας καὶ ἐν ἀλλήλαις ἀσυγχύτως περιχωρούσας ἐπιστάμεθα͵

Yea, I repeat, united without confusion, for they are three although united, and they are distinct, although inseparable. For although each has an independent existence, that is to say, is a perfect subsistence and has an individuality of its own, that is, has a special mode of existence, yet they are one in essence and in the natural properties, and in being inseparable and indivisible from the Father’s subsistence, and they both are and are said to be one God.

καὶ ἡνωμένας μὲν ἀσυγχύτως (τρεῖς γάρ εἰσιν͵ εἰ καὶ ἥνωνται)͵ διαιρουμένας δὲ ἀδιαστάτως. Εἰ γὰρ καὶ ἑκάστη καθ΄ ἑαυτὴν ὑφέστηκεν ἤγουν τελεία ἐστὶν ὑπόστασις καὶ τὴν οἰκείαν ἰδιότητα ἤτοι τὸν τῆς ὑπάρξεως τρόπον διάφορον κέκτηται͵ ἀλλ΄ ἥνωνται τῇ τε οὐσίᾳ καὶ τοῖς φυσικοῖς ἰδιώμασι καὶ τῷ μὴ διίστασθαι μηδὲ ἐκφοιτᾶν τῆς πατρικῆς ὑποστάσεως καὶ εἷς θεός εἰσί τε καὶ λέγονται.

In the very same way, then, in the case of the divine and ineffable dispensation, exceeding all thought and comprehension, I mean the Incarnation of the One God the Word of the Holy Trinity, and our Lord Jesus Christ, we confess that there are two natures, one divine and one human, joined together with one another and united in subsistence, so that one compound subsistence is formed out of the two natures:

Τὸν αὐτὸν τρόπον καὶ ἐπὶ τῆς θείας καὶ ἀπορρήτου καὶ πάντα νοῦν καὶ κατάληψιν ὑπερεχούσης οἰκονομίας τοῦ ἑνὸς τῆς ἁγίας τριάδος θεοῦ λόγου κυρίου τε ἡμῶν Ἰησοῦ Χριστοῦ δύο μὲν φύσεις ὁμολογοῦμεν͵ θείαν τε καὶ ἀνθρωπίνην͵ συνεληλυθυίας ἀλλήλαις καὶ καθ΄ ὑπόστασιν ἑνωθείσας͵ μίαν δὲ ὑπόστασιν ἐκ τῶν δύο φύσεων ἀποτελεσθεῖ σαν σύνθετον.

but we hold that the two natures are still preserved, even after the union, in the one compound subsistence, that is, in the one Christ, and that these exist in reality and have their natural properties; for they are united without confusion, and are distinguished and enumerated without being separable.

Σῴζεσθαι δέ φαμεν τὰς δύο φύσεις καὶ μετὰ τὴν ἕνωσιν ἐν τῇ μιᾷ συνθέτῳ ὑποστάσει ἤγουν ἐν τῷ ἑνὶ Χριστῷ καὶ κατὰ ἀλήθειαν αὐτὰς εἶναι καὶ τὰ τούτων φυσικὰ ἰδιώματα͵ ἡνωμένας μέντοι ἀσυγχύτως καὶ ἀδιαιρέτως διαφερούσας τε καὶ ἀριθμουμένας.

And just as the three subsistences of the Holy Trinity are united without confusion, and are distinguished and enumerated without being separable, the enumeration not entailing division or separation or alienation or cleavage among them (for we recognise one God the Father, the Son and the Holy Spirit),

Καὶ ὥσπερ αἱ τρεῖς ὑποστάσεις τῆς ἁγίας τριάδος ἀσυγχύτως ἥνωνται καὶ ἀδιαστάτως διῄρηνται καὶ ἀριθμοῦνται͵ καὶ ὁ ἀριθμὸς διαίρεσιν ἢ διάστασιν ἢ ἀλλοτρίωσιν καὶ διατομὴν ἐν αὐταῖς οὐκ ἐργάζεται (ἕνα γὰρ θεὸν ἐπιγινώσκομεν τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον)͵

so in the same way the natures of Christ also, although they are united, yet are united without confusion; and although they interpenetrate one another, yet they do not permit of change or transmutation of one into the other.

τὸν αὐτὸν τρόπον καὶ αἱ τοῦ Χριστοῦ φύσεις͵ εἰ καὶ ἥνωνται͵ ἀλλ΄ ἀσυγχύτως ἥνωνται͵ καὶ εἰ ἐν ἀλλήλαις περιχωροῦσιν͵ ἀλλὰ τὴν εἰς ἀλλήλας τροπήν τε καὶ μεταβολὴν οὐ προσίενται· φυλάττει γὰρ ἑκατέρα φύσις τὴν ἑαυτῆς φυσικὴν ἰδιότητα ἀμετάβλητον.

For each keeps its own natural individuality strictly unchanged. And thus it is that they can be enumerated without the enumeration introducing division. For Christ, indeed, is one, perfect both in divinity and in humanity. For it is not the nature of number to cause separation or unity, but its nature is to indicate the quantity of what is enumerated, whether these are united or separated:

Διὸ καὶ ἀριθμοῦνται͵ καὶ ὁ ἀριθμὸς οὐκ εἰσάγει διαίρεσιν. Εἷς γάρ ἐστιν ὁ Χριστὸς ἐν θεότητι καὶ ἀνθρωπότητι τέλειος· ὁ γὰρ ἀριθμὸς οὐ διαιρέσεως ἢ ἑνώσεως αἴτιος πέφυκεν͵ ἀλλὰ τῆς ποσότητος τῶν ἀριθμουμένων σημαντικός͵ εἴτε ἡνωμένων εἴτε διῃρημένων· ἡνωμέ νων μέν͵

for we have unity, for instance, when fifty stones compose a wall, but we have separation when the fifty stones lie on the ground; and again, we have unity when we speak of coal having two natures, namely, fire and wood, but we have separation in that the nature of fire is one thing, and the nature of wood another thing; for these things are united and separated not by number, but in another way.

ὅτι πεντήκοντα λίθους ἔχει ὁ τοῖχος οὗτος͵ διῃρημένων δέ͵ ὅτι πεντήκοντα λίθοι κεῖνται ἐν τῷ πεδίῳ τούτῳ· καὶ ἡνωμένων μέν͵ ὅτι δύο φύσεις εἰσὶν ἐν τῷ ἄνθρακι͵ πυρὸς λέγω καὶ ξύλου͵ διῃρημένων δέ͵ ὅτι ἡ φύσις τοῦ πυρὸς ἑτέρα ἐστὶ καὶ ἡ τοῦ ξύλου ἑτέρα͵ ἄλλου τρόπου ἑνοῦντος καὶ διαιροῦντος αὐτὰ καὶ οὐ τοῦ ἀριθμοῦ.

So, then, just as even though the three subsistences of the Godhead are united with each other, we cannot speak of them as one subsistence because we should confuse and do away with the difference between the subsistences, so also we cannot speak of the two natures of Christ as one nature, united though they are in subsistence, because we should then confuse and do away with and reduce to nothing the difference between the two natures.

Ὥσπερ τοίνυν ἀδύνατον τὰς τρεῖς ὑποστάσεις τῆς θεότητος͵ εἰ καὶ ἥνωνται ἀλλήλαις͵ μίαν ὑπόστασιν εἰπεῖν διὰ τὸ μὴ σύγχυσιν καὶ ἀφανισμὸν τῆς τῶν ὑπο στάσεων διαφορᾶς ἐργάσασθαι͵ οὕτω καὶ τὰς δύο φύσεις τοῦ Χριστοῦ τὰς καθ΄ ὑπόστασιν ἡνωμένας ἀδύνατον μίαν φύσιν εἰπεῖν͵ ἵνα μὴ ἀφανισμὸν καὶ σύγχυσιν καὶ ἀνυπαρξίαν τῆς αὐτῶν διαφορᾶς ἐργασώμεθα.