On the Trinity — Book VIII

The blessed apostle Paul, when he laid down the pattern for appointing a bishop and created through his teaching an entirely new kind of member of the Church, taught us the sum of all the virtues perfected in him with these words: "Holding fast the word according to the doctrine of faith that he may be able to exhort to sound doctrine and to convict gainsayers. For there are many unruly men, vain talkers and deceivers." For in this way he shows that proper conduct and morals are only useful for good service in the priesthood if the qualities needed for knowing how to teach and preserve the faith are also present. A man does not become a good and useful priest simply by living a blameless life or by merely knowing how to preach. A blameless minister benefits only himself unless he is also instructed, while an instructed minister has nothing to support his teaching unless he is blameless. For the apostle's words are not merely fitting a man for life in this world through rules of honesty and uprightness, nor are they simply training a mere scribe of the synagogue in skill at expounding the law. Rather, the apostle is training a leader of the Church, perfected through the perfect accomplishment of the greatest virtues, so that his life may adorn his teaching and his teaching adorn his life. Accordingly, he gave Titus, the person he was addressing, an instruction about the perfect practice of religion in these words: "In all things showing yourself an example of good works, teaching with gravity sound words that cannot be condemned, that the adversary may be ashamed, having nothing disgraceful or evil to say of us." This teacher of the Gentiles and chosen doctor of the Church, aware from his consciousness of Christ who spoke and dwelt within him, knew well that the infection of corrupted speech would spread abroad, and that the corruption of destructive doctrine would furiously rage against the sound form of faithful words. By infusing the poison of its own evil teachings into the innermost soul, it would creep on with deep-seated harm. For it is of these that he says, "Whose word spreads like a cancer," tainting the health of the mind that is invaded by it with a secret and stealthy contagion. For this reason, he wanted the bishop to have the teaching of sound words, a good conscience in the faith, and skill in exhortation to withstand wicked and false and reckless gainsayers. For there are many who claim to have the faith but are not subject to the faith, and who set up a faith for themselves rather than receive what is given, being puffed up with the thoughts of human vanity, knowing the things they wish to know and unwilling to know the things that are true. Since it is a mark of true wisdom sometimes to know what we do not like, this self-made wisdom is followed by foolish preaching, for what is foolishly learned must necessarily be foolishly preached. Yet how great an evil foolish preaching is to those who hear, when they are misled into foolish opinions by the pretense of wisdom! And for this reason the apostle described them thus: "There are many unruly, vain talkers and deceivers." Therefore we must raise our voice against arrogant wickedness and boastful arrogance and seductive boastfulness—yes, we must speak against such things through the soundness of our doctrine, the truth of our faith, the sincerity of our preaching, so that we may have the purity of truth and the truth of sound doctrine.

1. The Blessed Apostle Paul in laying down the form for appointing a bishop and creating by his instructions an entirely new type of member of the Church, has taught us in the following words the sum total of all the virtues perfected in him:– Holding fast the word according to the doctrine of faith that he may be able to exhort to sound doctrine and to convict gainsayers. For there are many unruly men, vain talkers and deceivers. Titus 1:9-10 For in this way he points out that the essentials of orderliness and morals are only profitable for good service in the priesthood if at the same time the qualities needful for knowing how to teach and preserve the faith are not lacking, for a man is not straightway made a good and useful priest by a merely innocent life or by a mere knowledge of preaching. For an innocent minister is profitable to himself alone unless he be instructed also; while he that is instructed has nothing to support his teaching unless he be innocent. For the words of the Apostle do not merely fit a man for his life in this world by precepts of honesty and uprightness, nor on the other hand do they educate in expertness of teaching a mere Scribe of the Synagogue for the expounding of the Law: but the Apostle is training a leader of the Church, perfected by the perfect accomplishment of the greatest virtues, so that his life may be adorned by his teaching, and his teaching by his life. Accordingly he has provided Titus, the person to whom his words were addressed, with an injunction as to the perfect practice of religion to this effect:– In all things showing yourself an ensample of good works, teaching with gravity sound words that cannot be condemned, that the adversary may be ashamed, having nothing disgraceful or evil to say of us. Titus 2:7-8 This teacher of the Gentiles and elect doctor of the Church, from his consciousness of Christ who spoke and dwelt within him, knew well that the infection of tainted speech would spread abroad, and that the corruption of pestilent doctrine would furiously rage against the sound form of faithful words, and infusing the poison of its own evil tenets into the inmost soul, would creep on with deep-seated mischief. For it is of these that he says, Whose word spreads like a cancer 2 Timothy 2:17, tainting the health of the mind, invaded by it with a secret and stealthy contagion. For this reason, he wished that there should be in the bishop the teaching of sound words, a good conscience in the faith and expertness in exhortation to withstand wicked and false and wild gainsayings. For there are many who pretend to the faith, but are not subject to the faith, and rather set up a faith for themselves than receive that which is given, being puffed up with the thoughts of human vanity, knowing the things they wish to know and unwilling to know the things that are true; since it is a mark of true wisdom sometimes to know what we do not like. However, this will-wisdom is followed by foolish preaching, for what is foolishly learned must needs be foolishly preached. Yet how great an evil to those who hear is foolish preaching, when they are misled into foolish opinions by conceit of wisdom! And for this cause the Apostle described them thus: There are many unruly, vain talkers and deceivers. Titus 1:9 Hence we must utter our voice against arrogant wickedness and boastful arrogance and seductive boastfulness — yes, we must speak against such things through the soundness of our doctrine, the truth of our faith, the sincerity of our preaching, so that we may have the purity of truth and the truth of sound doctrine.

I have mentioned this statement from the Apostle for the following reason: men with twisted minds and false claims, who lack hope and speak with poisonous words, force me to speak out against them. Under the pretense of religion, they pour deadly teachings, infectious ideas, and corrupt desires into the simple minds of those who listen to them. They do this with complete disregard for the true meaning of apostolic teaching, to the point that the Father is not the Father, the Son is not the Son, and the Faith is not the Faith. In responding to their wild falsehoods, we have extended our reply to such a length that, after proving from the Law that God and God were distinct and that very God was in very God, we then demonstrated from the teaching of the evangelists and apostles the perfect and true birth of the Only-begotten God. Finally, we showed in the proper sequence of our argument that the Son of God is very God and of a nature identical with the Father's, so that the faith of the Church should neither confess that God is single nor that there are two Gods. For the birth of God does not allow God to be solitary, nor does a perfect birth allow different natures to be assigned to two Gods. In refuting their empty talk, we have two purposes: first, that we may teach what is holy, perfect, and sound, and that our discussion should not, by wandering through side paths and crooked ways and struggling out of devious and winding tunnels, seem to be searching for the truth rather than declaring it. Our second purpose is that we should reveal to everyone's conviction the foolishness and absurdity of those crafty arguments contained in their vain and deceptive opinions, which are designed to create a convincing appearance of seductive truth. For it is not enough for us simply to have pointed out what things are good unless they are understood to be absolutely good through our refutation of their opposites.

2. The reason why I have just mentioned this utterance of the Apostle is this; men of crooked minds and false professions, void of hope and venomous of speech, lay upon me the necessity of inveighing against them, because under the guise of religion they instil deadly doctrines, infectious thoughts and corrupt desires into the simple minds of their hearers. And this they do with an utter disregard of the true sense of the apostolic teaching, so that the Father is not a Father, nor the Son, Son, nor the Faith, the Faith. In resisting their wild falsehoods, we have extended the course of our reply so far, that after proving from the Law that God and God were distinct and that very God was in very God, we then showed from the teaching of evangelists and apostles the perfect and true birth of the Only-begotten God; and lastly, we pointed out in the due course of our argument that the Son of God is very God, and of a nature identical with the Father's, so that the faith of the Church should neither confess that God is single nor that there are two Gods. For neither would the birth of God allow God to be solitary, nor would a perfect birth allow different natures to be ascribed to two Gods. Now in refuting their vain speaking we have a twofold object, first that we may teach what is holy and perfect and sound, and, that our discourse should not by straying through any by-paths and crooked ways, and struggling out of devious and winding tunnels, seem rather to search for the truth than declare it. Our second object is that we should reveal to the conviction of all men the folly and absurdity of those crafty arguments of their vain and deceitful opinions which are adapted to a plausible show of seductive truth. For it is not enough for us to have pointed out what things are good, unless they are understood to be absolutely good by our refutation of their opposites.

Just as good and wise people prepare themselves completely to secure either the reality or the opportunity of some precious hope—so that their readiness does not fall short in any way of what they are hoping for—in the same way those who are filled with the madness of heretical frenzy make it their chief concern to work with all the ingenuity of their impiety against the truth of pious faith. They do this so that they may establish their own irreligion against those who are religious, so that they may surpass the hope of our life with the hopelessness of their own, and so that they may spend more thought on false teaching than we spend on true teaching. They have carefully devised objections from their impious unbelief to counter the pious assertions of our faith. First they ask whether we believe in one God, next whether Christ is also God, and finally whether the Father is greater than the Son. When they hear us confess that God is one, they use our reply to show that Christ cannot be God. They do not ask about the Son to find out whether He is God; all they want when asking questions about Christ is to prove that He is not a Son. By trapping people of simple faith, they use the belief in one God to turn them away from belief in Christ as God, on the grounds that God is no longer one if Christ must also be acknowledged as God. Again, with what cleverness of worldly wisdom do they argue when they say: If God is one, then whoever that other person is shown to be, he will not be God. For if there is another God, He can no longer be one, since nature does not allow that where there is another there should be only one, or that where there is only one there should be another. Afterward, when they have misled those who are ready to believe and listen through the crafty cunning of this deceptive argument, they then put forward this claim (as if they could now establish it by an easier method): that Christ is God in name rather than in physis, because this generic name in Him does not destroy the one true belief in one God. They argue that through this the Father is greater than the Son, because—since the natures are different and there is only one God—the Father is greater from the essential character of His physis. The Other, they say, is only called Son while He is really a creature existing by the will of the Father, because He is less than the Father. They also claim He is not God, because God being one does not admit of another God, since the one who is less must necessarily be of a physis alien to that of the person who is greater. Again, how foolish they are in their attempts to impose a law on God when they maintain that no birth can take place from one single being, because throughout the universe birth comes from the union of two. Moreover, they claim that the unchangeable God cannot produce from Himself birth to one who is born, because what is changeless is incapable of addition, and the physis of a solitary and single being cannot contain within itself the property of generation.

3. But as it is the nature and endeavour of the good and wise to prepare themselves wholly for securing either the reality or the opportunity of some precious hope lest their preparedness should in some respects fall short of that which they look for — so in like manner those who are filled with the madness of heretical frenzy make it their chiefest anxiety to labour with all the ingenuity of their impiety against the truth of pious faith, in order that against those who are religious they may establish their own irreligion; that they may surpass the hope of our life in the hopelessness of their own, and that they may spend more thought over false than we spend over true teaching. For against the pious assertions of our faith they have carefully devised such objections of their impious misbelief, as first to ask whether we believe in one God, next, whether Christ also be God, lastly, whether the Father is greater than the Son, in order that when they hear us confess that God is one they may use our reply to show that Christ cannot be God. For they do not enquire concerning the Son whether He be God; all they wish for in asking questions about Christ is to prove that He is not a Son, that by entrapping men of simple faith they may through the belief in one God divert them from the belief in Christ as God, on the ground that God is no longer one if Christ also must be acknowledged as God. Again with what subtlety of worldly wisdom do they contend when they say, If God is one, whosoever that other shall be shown to be, he will not be God. For if there be another God He can no longer be one, since nature does not permit that where there is another there should be one only, or that where there is only one there should be another. Afterwards, when by the crafty cunning of this insidious argument they have misled those who are ready to believe and listen, they then apply this proposition (as if they could now establish it by an easier method), that Christ is God rather in name than in nature, because this generic name in Him can destroy in none that only true belief in one God: and they contend that through this the Father is greater than the Son, because, the natures being different, as there is but one God, the Father is greater from the essential character of His nature; and that the Other is only called Son while He is really a creature subsisting by the will of the Father, because He is less than the Father; and also that He is not God, because God being one does not admit of another God, since he who is less must necessarily be of a nature alien from that of the person who is greater. Again, how foolish they are in their attempts to lay down a law for God when they maintain that no birth can take place from one single being, because throughout the universe birth arises from the union of two; moreover, that the unchangeable God cannot accord from Himself birth to one who is born, because that which is changeless is incapable of addition, nor can the nature of a solitary and single being contain within itself the property of generation.

We, on the other hand, have reached the faith of the evangelists and apostles through spiritual teaching. By confessing the Father and the Son, we follow after the hope of eternal blessedness. We have demonstrated from the Law the mystery of God and God, without going beyond the bounds of our faith in one God or failing to proclaim that Christ is God. We have taken our method of response from the Gospels: we declare the true birth of the Only-begotten God from God the Father, because through this birth He was truly God and not separate from the nature of the one true God. In this way, neither could His Godhead be denied, nor could He be called another God, because while the birth made Him God, the nature within Him of one God from God did not set Him apart as another God. Although our human reason brought us to this conclusion—that the names of distinct natures could not come together in the same nature and be one unless the essence of each differed in kind—we nevertheless thought it good to prove this from the clear statements of our Lord. After frequently making known that the God of our faith and hope was One, in order to affirm the mystery of the One God while declaring and proving His own Godhead, He said, "I and the Father are one," and "If you had known Me, you would have known My Father also," and "He that has seen Me has seen the Father also," and "Believe Me, that the Father is in Me, and I in the Father: or else believe for the very works' sake." He has indicated His own birth in the name Father, and declares that in the knowledge of Himself the Father is known. He affirms the unity of nature when those who see Him see the Father. He testifies that He is inseparable from the Father when He dwells in the Father Who dwells in Him. He demonstrates the confidence of self-knowledge when He asks for belief in His words based on the evidence of His works of power. And so in this most blessed faith of the perfect birth, every error is destroyed—both that of two Gods and of a single God—since They Who are one in essence are not one person, and He Who is not one person with Him Who is, is yet so free from any difference from Him that They Two are One God.

4. We, on the contrary, having by spiritual teaching arrived at the faith of the evangelists and apostles, and following after the hope of eternal blessedness by our confession of the Father and the Son, and having proved out of the Law the mystery of God and God, without overstepping the limits of our faith in one God, or failing to proclaim that Christ is God, have adopted this method of reply from the Gospels, that we declare the true nativity of Only-begotten God from God the Father, because that through this He was both very God and not alien from the nature of the One very God, and thus neither could His Godhead be denied nor Himself be described as another God, because while the birth made Him God, the nature within him of one God of God did not separate Him off as another God. And although our human reason led us to this conclusion, that the names of distinct natures could not meet together in the same nature, and not be one, where the essence of each did not differ in kind; nevertheless, it seemed good that we should prove this from the express sayings of our Lord, Who after frequently making known that the God of our faith and hope was One, in order to affirm the mystery of the One God, while declaring and proving His own Godhead, said, I and the Father are one; and, If you had known Me, you would have known My Father also; and, He that has seen Me has seen the Father also; and, Believe Me, that the Father is in Me, and I in the Father: or else believe for the very works' sake. He has signified His own birth in the name Father, and declares that in the knowledge of Himself the Father is known. He avows the unity of nature, when those who see Him see the Father. He bears witness that He is indivisible from the Father, when He dwells in the Father Who dwells in Him. He possesses the confidence of self- knowledge when He demands credit for His words from the operations of His power. And thus in this most blessed faith of the perfect birth, every error, as well that of two Gods as of a single God, is abolished, since They Who are one in essence are not one person, and He Who is not one person with Him Who is, is yet so free from difference from Him that They Two are One God.

Now, because these things are so clearly stated and understood, heretics cannot deny them. Nevertheless, they twist them through the most foolish and wicked lies so as to deny them afterward. For they try to interpret Christ's words, "I and the Father are one," as referring merely to an agreement in unanimity, so that there may be in them a unity of will, not of nature—that is, that they may be one not by essence of being, but by identity of will. And they use the passage from the Acts of the Apostles to support their position: "Now of the multitude of them that believed the heart and soul were one" (Acts 4:32), in order to prove that a diversity of souls and hearts may be united into one heart and soul through mere conformity of will. Or else they cite those words to the Corinthians, "Now he that plants and he that waters are one" (1 Corinthians 3:8), to show that because they are one in their work for our salvation and in the revelation of one mystery, their unity is a unity of wills. Or again, they quote our Lord's prayer for the salvation of the nations who should believe in him: "Neither for these only do I pray, but for them also that shall believe in me through their word; that they all may be one; even as you, Father, are in me, and I in you, that they also may be in us" (John 17:20-21), to show that since human beings cannot, so to speak, be fused back into God or themselves coalesce into one undistinguished mass, this oneness must arise from unity of will, while all perform actions pleasing to God and unite one with another in the harmonious agreement of their thoughts, and that thus it is not nature which makes them one, but will.

5. Now seeing that heretics cannot deny these things because they are so clearly stated and understood, they nevertheless pervert them by the most foolish and wicked lies so as afterwards to deny them. For the words of Christ, I and the Father are one, they endeavour to refer to a mere concord of unanimity, so that there may be in them a unity of will not of nature, that is, that they may be one not by essence of being, but by identity of will. And they apply to the support of their case the passage in the Acts of the Apostles, Now of the multitude of them that believed the heart and soul were one Acts 4:32, in order to prove that a diversity of souls and hearts may be united into one heart and soul through a mere conformity of will. Or else they cite those words to the Corinthians, Now he that plants and he that waters are one 1 Corinthians 3:8, to show that, since They are one in Their work for our salvation, and in the revelation of one mystery, Their unity is an unity of wills. Or again, they quote the prayer of our Lord for the salvation of the nations who should believe in Him: Neither for these only do I pray, but for them also that shall believe in Me through their Word; that they all may be one; even as You, Father, are in Me, and I in You, that they also may be in Us John 17:20-21, to show that since men cannot, so to speak, be fused back into God or themselves coalesce into one undistinguished mass, this oneness must arise from unity of will, while all perform actions pleasing to God, and unite one with another in the harmonious accord of their thoughts, and that thus it is not nature which makes them one, but will.

6. Anyone who does not know God clearly does not know wisdom. And since Christ is Wisdom, anyone who does not know Christ or hates Him must necessarily be outside wisdom. For instance, this applies to those who insist that the Lord of Glory, King of the Universe, and Only-begotten God is a creature of God and not His Son, and who, in addition to such foolish lies, display even more foolish cleverness in defending their falsehood. For even if we set aside for a moment that essential character of unity which exists in God the Father and God the Son, they can be refuted by the very passages they themselves cite.

6. He clearly knows not wisdom who knows not God. And since Christ is Wisdom he must needs be beyond the pale of wisdom who knows not Christ or hates Him. As, for instance, they do who will have it that the Lord of Glory, and King of the Universe, and Only-begotten God is a creature of God and not His Son, and in addition to such foolish lies show a still more foolish cleverness in the defense of their falsehood. For even putting aside for a little that essential character of unity which exists in God the Father and God the Son, they can be refuted out of the very passages which they adduce.

As for those whose soul and heart were one, I ask whether they were one through faith in God? Yes, certainly, through faith, because through this the soul and heart of all were one. I ask again, is the faith one or is there a second faith? Undoubtedly one, and that on the authority of the Apostle himself, who declares one faith just as there is one Lord, one baptism, one hope, and one God. If then it is through faith—that is, through the nature of one faith—that all are one, how do you not understand a natural unity in the case of those who through the nature of one faith are one? For all were born again to innocence, to immortality, to the knowledge of God, to the faith of hope. And if these things cannot differ among themselves because there is both one hope and one God, just as there is also one Lord and one baptism of regeneration—if these things are one by agreement rather than by nature, then you must also ascribe a unity of will to those who have been born again into them. But if they have been begotten again into the nature of one life and eternity, then, since their soul and heart are one, the unity of will fails to explain their case, because they are one by regeneration into the same nature.

7. For as to those whose soul and heart were one, I ask whether they were one through faith in God? Yes, assuredly, through faith, for through this the soul and heart of all were one. Again I ask, is the faith one or is there a second faith? One undoubtedly, and that on the authority of the Apostle himself, who proclaims one faith even as one Lord, and one baptism, and one hope, and one God. Ephesians 4:4-5 If then it is through faith, that is, through the nature of one faith, that all are one, how is it that you do not understand a natural unity in the case of those who through the nature of one faith are one? For all were born again to innocence, to immortality, to the knowledge of God, to the faith of hope. And if these things cannot differ within themselves because there is both one hope and one God, as also there is one Lord and one baptism of regeneration; if these things are one rather by agreement than by nature, ascribe a unity of will to those also who have been born again into them. If, however, they have been begotten again into the nature of one life and eternity, then, inasmuch as their soul and heart are one, the unity of will fails to account for their case who are one by regeneration into the same nature.

We are not offering our own speculations here, nor are we falsely constructing any of these things to deceive our listeners by twisting the meaning of words. Rather, holding fast to the pattern of sound teaching, we know and preach what is true. The Apostle demonstrates that this unity of the faithful arises from the nature of the sacraments when he writes to the Galatians, "For as many of you as were baptized into Christ did put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for you are all one in Christ Jesus." That these people are one amid such great diversity of race, condition, and sex—is this from an agreement of will or from the unity of the sacrament, since they have one baptism and have all put on one Christ? What good, then, would mere harmony of minds do here when they are one because they have put on one Christ through the nature of one baptism?

8. These are not our own conjectures which we offer, nor do we falsely put together any of these things in order to deceive the ears of our hearers by perverting the meaning of words; but holding fast the form of sound teaching we know and preach the things which are true. For the Apostle shows that this unity of the faithful arises from the nature of the sacraments when he writes to the Galatians, For as many of you as were baptized into Christ did put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for you are all one in Christ Jesus. Galatians 3:27-28 That these are one amid so great diversities of race, condition, sex — is it from an agreement of will or from the unity of the sacrament, since these have one baptism and have all put on one Christ? What, therefore, will a concord of minds avail here when they are one in that they have put on one Christ through the nature of one baptism?

Or again, since the one who plants and the one who waters are one, are they not one because, having themselves been born again in one baptism, they form a ministry of one regenerating baptism? Do they not do the same thing? Are they not one in One? Therefore those who are one through the same thing are also one by physis, not only by will, since they themselves have been made the same thing and are ministers of the same thing and the same power.

9. Or, again, since he who plants and he who waters are one, are they not one because, being themselves born again in one baptism they form a ministry of one regenerating baptism? Do not they do the same thing? Are they not one in One? So they who are one through the same thing are one also by nature, not only by will, inasmuch as they themselves have been made the same thing and are ministers of the same thing and the same power.

Now the contradictions of fools always serve to prove their folly, because when they devise arguments through an unwise or twisted understanding against the truth, while the truth remains unshaken and immovable, the things opposed to it must necessarily be regarded as false and foolish. For heretics attempt to deceive others regarding the words, "I and the Father are one" (John 10:30), so that the unity and like ousia of deity might not be acknowledged in them, but only a oneness arising from mutual love and an agreement of wills. These heretics, I say, have brought forward an example of that unity, as we have shown above, even from the words of our Lord: "That they all may be one, as You Father are in Me, and I in You, that they also may be in Us." Every person is outside the promises of the Gospel who is outside the faith in them, and through the guilt of an evil understanding has lost all simple hope. For not knowing what you believe requires not so much an excuse as a reward, since the greatest service of faith is to hope for what you do not know. But it is the madness of most complete wickedness either not to believe things which are understood or to have corrupted the sense in which one believes.

10. Now the contradiction of fools always serves to prove their folly, because with regard to the faults which they contrive by the devices of an unwise or crooked understanding against the truth, while the latter remains unshaken and immovable the things which are opposed to it must needs be regarded as false and foolish. For heretics in their attempt to deceive others by the words, I and the Father are one John 10:30, that there might not be acknowledged in them the unity and like essence of deity, but only a oneness arising from mutual love and an agreement of wills — these heretics, I say, have brought forward an instance of that unity, as we have shown above, even from the words of our Lord, That they all may be one, as You Father are in Me, and I in You, that they also may be in Us. Every man is outside the promises of the Gospel who is outside the faith in them, and by the guilt of an evil understanding has lost all simple hope. For to know not what you believe demands not so much excuse as a reward, for the greatest service of faith is to hope for that which you know not. But it is the madness of most consummate wickedness either not to believe things which are understood or to have corrupted the sense in which one believes.

But although human wickedness can corrupt intellectual abilities, words still keep their meaning. Our Lord prays to His Father that those who will believe in Him may be one, and just as He is in the Father and the Father in Him, so all may be one in Them. Why do you introduce here an identity of mind, or a unity of soul and heart through agreement of will? For our Lord would not have lacked suitable words, if it were will that made them one, to have prayed in this way: Father, as We are one in will, so may they also be one in will, that we may all be one through agreement. Or could it be that He Who is the Word was unfamiliar with the meaning of words? That He Who is Truth did not know how to speak the truth? That He Who is Wisdom went astray in foolish speech? That He Who is Power was surrounded by such weakness that He could not say what He wanted to be understood? He has clearly spoken the true and genuine mysteries of the faith of the Gospel. And He has not only spoken so that we may understand, He has also taught so that we may believe, saying, That they all may be one, as You Father are in Me, and I in You, that they also may be in Us. This prayer is first for those of whom it is said, That they all may be one. Then the advancement of unity is presented through a model of unity, when He says, as You, Father, are in Me, and I in You, that they also may be in Us, so that just as the Father is in the Son and the Son in the Father, so through the model of this unity all might be one in the Father and the Son.

11. But although the wickedness of man can pervert his intellectual powers, nevertheless the words retain their meaning. Our Lord prays to His Father that those who shall believe in Him may be one, and as He is in the Father and the Father in Him, so all may be one in Them. Why do you bring in here an identity of mind, why a unity of soul and heart through agreement of will? For there would have been no lack of suitable words for our Lord, if it were will that made them one, to have prayed in this fashion — Father, as We are one in will, so may they also be one in will, that we may all be one through agreement. Or could it be that He Who is the Word was unacquainted with the meaning of words? And that He Who is Truth knew not how to speak the truth? And He Who is Wisdom went astray in foolish talk? And He Who is Power was compassed about with such weakness that He could not speak what He wished to be understood? He has clearly spoken the true and sincere mysteries of the faith of the Gospel. And He has not only spoken that we may comprehend, He has also taught that we may believe, saying, That they all may be one, as You Father are in Me, and I in You, that they also may be in Us. For those first of all is the prayer of whom it is said, That they all may be one. Then the promotion of unity is set forth by a pattern of unity, when He says, as You, Father, are in Me, and I in You, that they also may be in Us, so that as the Father is in the Son and the Son in the Father, so through the pattern of this unity all might be one in the Father and the Son.

But because it is proper to the Father alone and the Son that they should be one by nature—since God is from God, and the Only-begotten from the Unbegotten can subsist in no other nature than that of his origin—the one who was begotten must exist in the substance of his birth, and the birth must possess no other and different truth of deity than that from which it came. Our Lord has left us in no doubt about our belief by declaring throughout the entire discourse that follows the nature of this complete unity. For the next words are these: "That the world may believe that you sent me" (John 17:21). Thus the world is to believe that the Son has been sent by the Father because all who believe in him will be one in the Father and the Son. And how they will be so we are soon told: "And the glory which you have given me I have given to them." Now I ask whether glory is identical with will, since will is an emotion of the mind while glory is an ornament or embellishment of nature. So then it is the glory received from the Father that the Son has given to all who will believe in him, and certainly not will. If will had been given, faith would carry no reward, for a necessity of will attached to us would also impose faith upon us. However, he has shown what is accomplished by the bestowal of the received glory: "That they may be one, even as we are one" (John 17:22). It is with this purpose that the received glory was bestowed—that all might be one. So now all are one in glory, because the glory given is none other than that which was received, nor has it been given for any other reason than that all should be one. And since all are one through the glory given to the Son and by the Son bestowed upon believers, I ask how the Son can be of a different glory from the Father's, since the glory of the Son brings all who believe into the unity of the Father's glory. Now it may be that the expression of human hope in this case is somewhat excessive, yet it is not contrary to faith. For though to hope for this were presumptuous, not to have believed it is sinful, since we have one and the same author both of our hope and of our faith. We will treat this matter more clearly and at greater length in its proper place, as is fitting. Yet in the meantime it is easily seen from our present argument that this hope of ours is neither empty nor presumptuous. So then through the glory received and given all are one. I hold the faith and recognize the cause of the unity, but I do not yet understand how it is that the glory given makes all one.

12. But because it is proper to the Father alone and the Son that They should be one by nature because God is from God, and the Only-begotten from the Unbegotten can subsist in no other nature than that of His origin; so that He Who was begotten should exist in the substance of His birth, and the birth should possess no other and different truth of deity than that from which it issued; for our Lord has left us in no doubt as to our belief by asserting throughout the whole of the discourse which follows the nature of this complete unity. For the next words are these, That the world may believe that You sent Me. John 17:21 Thus the world is to believe that the Son has been sent by the Father because all who shall believe in Him will be one in the Father and the Son. And how they will be so we are soon told — And the glory which You have given Me I have given unto them. Now I ask whether glory is identical with will, since will is an emotion of the mind while glory is an ornament or embellishment of nature. So then it is the glory received from the Father that the Son has given to all who shall believe in Him, and certainly not will. Had this been given, faith would carry with it no reward, for a necessity of will attached to us would also impose faith upon us. However He has shown what is effected by the bestowal of the glory received, That they may be one, even as We are one. John 17:22 It is then with this object that the received glory was bestowed, that all might be one. So now all are one in glory, because the glory given is none other than that which was received: nor has it been given for any other cause than that all should be one. And since all are one through the glory given to the Son and by the Son bestowed upon believers, I ask how can the Son be of a different glory from the Father's, since the glory of the Son brings all that believe into the unity of the Father's glory. Now it may be that the utterance of human hope in this case may be somewhat immoderate, yet it will not be contrary to faith; for though to hope for this were presumptuous, yet not to have believed it is sinful, for we have one and the same Author both of our hope and of our faith. We will treat of this matter more clearly and at greater length in its own place, as is fitting. Yet in the meantime it is easily seen from our present argument that this hope of ours is neither vain nor presumptuous. So then through the glory received and given all are one. I hold the faith and recognise the cause of the unity, but I do not yet understand how it is that the glory given makes all one.

Now our Lord has not left the minds of His faithful followers in doubt, but has explained the manner in which His nature operates, saying, "That they may be one, as We are one: I in them and You in Me, that they may be perfected in one." Now I ask those who claim there is only a unity of will between Father and Son: is Christ in us today through the reality of nature or through agreement of will? For if the Word has truly been made flesh, and we truly receive the Word made flesh as food from the Lord, must we not believe that He remains in us by nature? He was born as a man and took on the nature of our flesh, which is now inseparably His, and He has joined the nature of His own flesh to the nature of the eternal Godhead in the sacrament through which His flesh is given to us. This is how we are all one, because the Father is in Christ and Christ is in us. Anyone who denies that the Father is in Christ by nature must first deny either that he himself is in Christ by nature, or that Christ is in him by nature, because the Father in Christ and Christ in us make us one in Them. So if Christ has truly taken to Himself the flesh of our body, and the Man who was born from Mary was truly Christ, and we truly receive the flesh of His body in the mystery of the sacrament—and for this reason we shall be one, because the Father is in Him and He is in us—how can anyone maintain there is only a unity of will? The distinctive reality of nature received through the sacrament is itself the sacrament of a perfect unity.

13. Now our Lord has not left the minds of His faithful followers in doubt, but has explained the manner in which His nature operates, saying, That they may be one, as We are one: I in them and You in Me, that they may be perfected in one. Now I ask those who bring forward a unity of will between Father and Son, whether Christ is in us today through verity of nature or through agreement of will. For if in truth the Word has been made flesh and we in very truth receive the Word made flesh as food from the Lord, are we not bound to believe that He abides in us naturally, Who, born as a man, has assumed the nature of our flesh now inseparable from Himself, and has conjoined the nature of His own flesh to the nature of the eternal Godhead in the sacrament by which His flesh is communicated to us? For so are we all one, because the Father is in Christ and Christ in us. Whosoever then shall deny that the Father is in Christ naturally must first deny that either he is himself in Christ naturally, or Christ in him, because the Father in Christ and Christ in us make us one in Them. Hence, if indeed Christ has taken to Himself the flesh of our body, and that Man Who was born from Mary was indeed Christ, and we indeed receive in a mystery the flesh of His body — (and for this cause we shall be one, because the Father is in Him and He in us) — how can a unity of will be maintained, seeing that the special property of nature received through the sacrament is the sacrament of a perfect unity?

The words we use to speak about divine things must not be used in merely human or worldly ways, nor should the perverseness of an alien and impious interpretation be forced from sound heavenly words through violent and reckless preaching. Let us read what is written, understand what we read, and then fulfill the requirements of a perfect faith. Regarding what we say about the reality of Christ's nature within us, unless we have been taught by Him, our words are foolish and impious. For He Himself says, "My flesh is meat indeed, and My blood is drink indeed. He that eats My flesh and drinks My blood abides in Me, and I in him." Concerning the truth of the flesh and blood, there is no room left for doubt. For now, both from the Lord's own declaration and from our own faith, it is truly flesh and truly blood. And when these are eaten and drunk, they bring about the result that we are in Christ and Christ is in us. Is this not true? But those who claim that Christ Jesus is not truly God are welcome to consider it false. Therefore, He Himself is in us through the flesh, and we are in Him, while together with Him we ourselves are in God.

14. The words in which we speak of the things of God must be used in no mere human and worldly sense, nor must the perverseness of an alien and impious interpretation be extorted from the soundness of heavenly words by any violent and headstrong preaching. Let us read what is written, let us understand what we read, and then fulfil the demands of a perfect faith. For as to what we say concerning the reality of Christ's nature within us, unless we have been taught by Him, our words are foolish and impious. For He says Himself, My flesh is meat indeed, and My blood is drink indeed. He that eats My flesh and drinks My blood abides in Me, and I in him. John 6:55-56 As to the verity of the flesh and blood there is no room left for doubt. For now both from the declaration of the Lord Himself and our own faith, it is verily flesh and verily blood. And these when eaten and drunk, bring it to pass that both we are in Christ and Christ in us. Is not this true? Yet they who affirm that Christ Jesus is not truly God are welcome to find it false. He therefore Himself is in us through the flesh and we in Him, while together with Him our own selves are in God.

Now as for how we are in Him through the sacrament of the flesh and blood given to us, He Himself testifies, saying, "And the world will no longer see Me, but you shall see Me; because I live you shall live also; because I am in My Father, and you in Me, and I in you." If He wanted to indicate merely a unity of will, why did He present a kind of progression and order in completing this unity? The reason is this: since He was in the Father through the nature of Deity, and we in contrast are in Him through His birth in the body, He wants us to believe that He is in us through the mystery of the sacraments. In this way a perfect unity is taught through a Mediator: while we remain in Him, He remains in the Father, and as He remains in the Father He also remains in us. So we reach unity with the Father, since in Him Who dwells naturally in the Father by birth, we also dwell naturally, while He Himself also remains naturally in us.

15. Now how it is that we are in Him through the sacrament of the flesh and blood bestowed upon us, He Himself testifies, saying, And the world will no longer see Me, but you shall see Me; because I live you shall live also; because I am in My Father, and you in Me, and I in you. If He wished to indicate a mere unity of will, why did He set forth a kind of gradation and sequence in the completion of the unity, unless it were that, since He was in the Father through the nature of Deity, and we on the contrary in Him through His birth in the body, He would have us believe that He is in us through the mystery of the sacraments? And thus there might be taught a perfect unity through a Mediator, while, we abiding in Him, He abode in the Father, and as abiding in the Father abode also in us; and so we might arrive at unity with the Father, since in Him Who dwells naturally in the Father by birth, we also dwell naturally, while He Himself abides naturally in us also.

Again, Christ Himself testified how natural this unity is in us: "He who eats My flesh and drinks My blood abides in Me, and I in him." For no one will dwell in Him unless He Himself also dwells in that person, because the only flesh He has taken to Himself is the flesh of those who have taken His flesh. Now He had already taught about the sacrament of this perfect unity before, saying, "As the living Father sent Me, and I live through the Father, so he that eats My flesh shall himself also live through Me." Therefore He lives through the Father, and just as He lives through the Father, we in the same way live through His flesh. Every comparison is chosen to help us understand, so that we may grasp what is being discussed through the analogy given to us. This is the reason for our life: we have Christ dwelling within our physical bodies through the flesh, and we will live through Him in the same way that He lives through the Father. If we live naturally through Him according to the flesh—that is, we have shared in the nature of His flesh—must He not also naturally have the Father within Himself according to the Spirit, since He Himself lives through the Father? And He lives through the Father because His birth has not given Him a foreign and different nature, since His very being comes from the Father but is not separated from Him by any barrier of unlikeness in nature. For He has the Father within Himself through His birth in the power of that nature.

16. Again, how natural this unity is in us He has Himself testified on this wise — He who eats My flesh and drinks My blood abides in Me, and I in him. John 6:56 For no man shall dwell in Him, save him in whom He dwells Himself, for the only flesh which He has taken to Himself is the flesh of those who have taken His. Now He had already taught before the sacrament of this perfect unity, saying, As the living Father sent Me, and I live through the Father, so he that eats My flesh shall himself also live through Me. So then He lives through the Father, and as He lives through the Father in like manner we live through His flesh. For all comparison is chosen to shape our understanding, so that we may grasp the subject of which we treat by help of the analogy set before us. This is the cause of our life that we have Christ dwelling within our carnal selves through the flesh, and we shall live through Him in the same manner as He lives through the Father. If, then, we live naturally through Him according to the flesh, that is, have partaken of the nature of His flesh, must He not naturally have the Father within Himself according to the Spirit since He Himself lives through the Father? And He lives through the Father because His birth has not implanted in Him an alien and different nature inasmuch as His very being is from Him yet is not divided from Him by any barrier of an unlikeness of nature, for within Himself He has the Father through the birth in the power of the nature.

I have emphasized these points because the heretics wrongly claim that the union between Father and Son is only a matter of will, and they use the example of our own union with God as if we were united to the Son and through the Son to the Father by mere obedience and devout will alone. They deny that any natural truth of communion is given to us through the sacrament of the Body and Blood. But the glory of the Son, given to us through the Son dwelling in us according to the flesh while we are united in Him bodily and inseparably, requires us to proclaim the mystery of the true and natural unity.

17. I have dwelt upon these facts because the heretics falsely maintain that the union between Father and Son is one of will only, and make use of the example of our own union with God, as though we were united to the Son and through the Son to the Father by mere obedience and a devout will, and none of the natural verity of communion were vouchsafed us through the sacrament of the Body and Blood; although the glory of the Son bestowed upon us through the Son abiding in us after the flesh, while we are united in Him corporeally and inseparably, bids us preach the mystery of the true and natural unity.

We have responded to the foolishness of our hostile opponents simply to expose the emptiness of their lies and to stop them from deceiving the unsuspecting through their vain and foolish errors. But the faith of the Gospel did not actually require our response. The Lord prayed for our union with God, but God maintains His own unity and remains in it. The Father and Son are not one through some mysterious divine arrangement, but through a birth of nature, because God loses nothing when He begets the Son from Himself. They are one because the things that are not snatched from His hand are not snatched from the Father's hand, because when He is known the Father is known, because when He is seen the Father is seen, because what He speaks the Father speaks while dwelling in Him, because in His works the Father works, because He is in the Father and the Father in Him. This comes not from creation but from birth. It is not brought about by will but by power. It is not agreement of mind that is speaking—it is nature. This is because being created and being born are not the same thing, any more than willing and being able are the same. Nor is agreeing the same as abiding.

18. So we have made our reply to the folly of our violent opponents, merely to prove the emptiness of their falsehoods and so prevent them from misleading the unwary by the error of their vain and foolish statements. But the faith of the Gospel did not of necessity require our answer. The Lord prayed on our behalf for our union with God, but God keeps His own unity and abides in it. It is not through any mysterious appointment of God that they are one, but through a birth of nature, for God loses nothing in begetting Him from Himself. They are one, for the things which are not plucked out of His hand are not plucked out of the hand of the Father John 10:28-29, for, when He is known, the Father is known, for, when He is seen, the Father is seen, for what He speaks the Father speaks as abiding in Him, for in His works the Father works, for He is in the Father and the Father in Him. This proceeds from no creation but from birth; it is not brought about by will but by power; it is no agreement of mind that speaks, it is nature; because to be created and to be born are not one and the same, any more than to will and to be able; neither is it the same thing to agree and to abide.

We do not deny that the Father and the Son are in agreement—for heretics are used to spreading this lie, that because we do not accept mere concord by itself as the basis of unity, we are declaring that the Father and Son are in conflict. But let them hear how we affirm such agreement. The Father and the Son are one in physis (nature), honor, and power, and the same physis cannot will contradictory things. Furthermore, let them hear the Son's own testimony about the unity of physis between Himself and the Father, for He says, When that advocate has come, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He shall testify of Me. The Advocate will come, and the Son will send Him from the Father, and He is the Spirit of truth who proceeds from the Father. Let the entire company of heretics summon their sharpest mental powers; let them now search for whatever lies they can tell to the uninformed, and explain what it is that the Son sends from the Father. The one who sends demonstrates His power in what He sends. But regarding what He sends from the Father, how should we understand it—as something received, or sent forth, or begotten? For His words that He will send from the Father must imply one or another of these ways of sending. And He will send from the Father that Spirit of truth who proceeds from the Father; therefore He cannot be the one receiving, since He is shown to be the Sender. It only remains for us to settle our conviction on this point: whether we are to believe in an egress of a co-existent Being, or a procession of a Being begotten.

19. Thus we do not deny a unanimity between the Father and the Son — for heretics are accustomed to utter this falsehood, that since we do not accept concord by itself as the bond of unity we declare Them to be at variance. But let them listen how it is that we do not deny such a unanimity. The Father and the Son are one in nature, honour, power, and the same nature cannot will things that are contrary. Moreover, let them listen to the testimony of the Son as touching the unity of nature between Himself and the Father, for He says, When that advocate has come, Whom I shall send to you from the Father, the Spirit of truth Who proceeds from the Father, He shall testify of Me. The Advocate shall come and the Son shall send Him from the Father, and He is the Spirit of truth Who proceeds from the Father. Let the whole following of heretics arouse the keenest powers of their wit; let them now seek for what lies they can tell to the unlearned, and declare what that is which the Son sends from the Father. He Who sends manifests His power in that which He sends. But as to that which He sends from the Father, how shall we regard it, as received or sent forth or begotten? For His words that He will send from the Father must imply one or other of these modes of sending. And He will send from the Father that Spirit of truth which proceeds from the Father; He therefore cannot be the Recipient, since He is revealed as the Sender. It only remains to make sure of our conviction on the point, whether we are to believe an egress of a co-existent Being, or a procession of a Being begotten.

For now I will not dwell on their speculative license, with some of them claiming that the Paraclete Spirit comes from the Father or from the Son. Our Lord has not left this uncertain, for after these same words He spoke as follows: "I have yet many things to say unto you, but you cannot bear them now. When He, the Spirit of truth, has come, He shall guide you into all truth: for He shall not speak from Himself: but whatever things He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me: for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father has are Mine: therefore said I, He shall receive of Mine and shall declare it unto you" (John 16:12-15). Therefore He receives from the Son, Who is both sent by Him and proceeds from the Father. Now I ask whether receiving from the Son is the same thing as proceeding from the Father. But if one believes there is a difference between receiving from the Son and proceeding from the Father, surely receiving from the Son and receiving from the Father will be regarded as one and the same thing. For our Lord Himself says, "Because He shall receive of Mine and shall declare it unto you. All things whatsoever the Father has are Mine: therefore said I, He shall receive of Mine and shall declare it unto you." Whatever He will receive—whether it be power, or excellence, or teaching—the Son has said must be received from Him, and again He indicates that this same thing must be received from the Father. For when He says that all things whatsoever the Father has are His, and that for this reason He declared that it must be received from His own, He also teaches that what is received from the Father is yet received from Himself, because all things that the Father has are His. Such a unity admits no difference, nor does it make any difference from whom that is received which, given by the Father, is described as given by the Son. Is a mere unity of will being proposed here also? All things which the Father has are the Son's, and all things which the Son has are the Father's. For He Himself says, "And all Mine are Yours, and Yours are Mine." This is not yet the place to explain why He spoke thus, "For He shall receive of Mine," for this points to some later time when it is revealed that He shall receive. Now at any rate He says that He will receive of Himself, because all things that the Father had were His. Try if you can to break apart the unity of nature and introduce some necessary difference through which the Son may not exist in unity of nature. For the Spirit of truth proceeds from the Father and is sent from the Father by the Son. All things that the Father has are the Son's; and for this reason whatever He Who is to be sent shall receive, He shall receive from the Son, because all things that the Father has are the Son's. The nature in all respects maintains its law, and because Both are One, that same Godhead is signified as existing in Both through generation and nativity, since the Son affirms that what the Spirit of truth shall receive from the Father is to be given by Himself. Therefore the perverseness of heretics must not be allowed an unchecked license for impious beliefs in refusing to acknowledge that this saying of the Lord—that because all things which the Father has are His, therefore the Spirit of truth shall receive of Him—is to be referred to unity of nature.

20. For the present I forbear to expose their licence of speculation, some of them holding that the Paraclete Spirit comes from the Father or from the Son. For our Lord has not left this in uncertainty, for after these same words He spoke thus — I have yet many things to say unto you, but you cannot bear them now. When He, the Spirit of truth, has come, He shall guide you into all truth: for He shall not speak from Himself: but whatever things He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me: for He shall receive of Mine and shall declare it unto you. All things whatsoever the Father has are Mine: therefore said I, He shall receive of Mine and shall declare it unto you. John 16:12-15 Accordingly He receives from the Son, Who is both sent by Him, and proceeds from the Father. Now I ask whether to receive from the Son is the same thing as to proceed from the Father. But if one believes that there is a difference between receiving from the Son and proceeding from the Father, surely to receive from the Son and to receive from the Father will be regarded as one and the same thing. For our Lord Himself says, Because He shall receive of Mine and shall declare it unto you. All things whatsoever the Father has are Mine: therefore said I, He shall receive of Mine and shall declare it unto you. That which He will receive — whether it will be power, or excellence, or teaching — the Son has said must be received from Him, and again He indicates that this same thing must be received from the Father. For when He says that all things whatsoever the Father has are His, and that for this cause He declared that it must be received from His own, He teaches also that what is received from the Father is yet received from Himself, because all things that the Father has are His. Such a unity admits no difference, nor does it make any difference from whom that is received, which given by the Father is described as given by the Son. Is a mere unity of will brought forward here also? All things which the Father has are the Son's, and all things which the Son has are the Father's. For He Himself says, And all Mine are Yours, and Yours are Mine. It is not yet the place to show why He spoke thus, For He shall receive of Mine: for this points to some subsequent time, when it is revealed that He shall receive. Now at any rate He says that He will receive of Himself, because all things that the Father had were His. Dissever if you can the unity of the nature, and introduce some necessary unlikeness through which the Son may not exist in unity of nature. For the Spirit of truth proceeds from the Father and is sent from the Father by the Son. All things that the Father has are the Son's; and for this cause whatever He Who is to be sent shall receive, He shall receive from the Son, because all things that the Father has are the Son's. The nature in all respects maintains its law, and because Both are One that same Godhead is signified as existing in Both through generation and nativity; since the Son affirms that that which the Spirit of truth shall receive from the Father is to be given by Himself. So the frowardness of heretics must not be allowed an unchecked licence of impious beliefs, in refusing to acknowledge that this saying of the Lord, — that because all things which the Father has are His, therefore the Spirit of truth shall receive of Him — is to be referred to unity of nature.

Let us listen to that chosen vessel and teacher of the Gentiles, after he had already praised the faith of the Roman people for their grasp of the truth. Wishing to teach the unity of nature in the case of the Father and the Son, he speaks as follows: "But you are not in the flesh but in the Spirit, if indeed the Spirit of God is in you. But if any have not the Spirit of Christ, he is none of His. But if Christ is in you, the body indeed is dead through sin, but the Spirit is life through righteousness. But if the Spirit of Him Who raised up Christ from the dead dwells in you, He Who raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit Who dwells in you." We are all spiritual if the Spirit of God dwells in us. But this Spirit of God is also the Spirit of Christ, and though the Spirit of Christ is in us, yet His Spirit is also in us Who raised Christ from the dead, and He Who raised Christ from the dead will also quicken our mortal bodies because of His Spirit that dwells in us. We are therefore quickened because of the Spirit of Christ that dwells in us, through Him Who raised Christ from the dead. And since the Spirit of Him Who raised Christ from the dead dwells in us, and yet the Spirit of Christ is in us, nevertheless the Spirit which is in us cannot be anything other than the Spirit of God. Separate, then, O heretic, the Spirit of Christ from the Spirit of God, and the Spirit of Christ raised from the dead from the Spirit of God which raises Christ from the dead—when the Spirit of Christ that dwells in us is the Spirit of God, and when the Spirit of Christ Who was raised from the dead is yet the Spirit of God Who raises Christ from the dead.

21. Let us listen to that chosen vessel and teacher of the Gentiles, when he had already commended the faith of the people of Rome because of their understanding of the truth. For wishing to teach the unity of nature in the case of the Father and the Son, he speaks thus, But you are not in the flesh but in the Spirit, if indeed the Spirit of God is in you. But if any have not the Spirit of Christ, he is none of His. But if Christ is in you, the body indeed is dead through sin, but the Spirit is life through righteousness. But if the Spirit of Him Who raised up Christ from the dead dwells in you; He Who raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit Who dwells in you. Romans 8:9-11 We are all spiritual if the Spirit of God dwells in us. But this Spirit of God is also the Spirit of Christ, and though the Spirit of Christ is in us, yet His Spirit is also in us Who raised Christ from the dead, and He Who raised Christ from the dead shall quicken our mortal bodies also on account of His Spirit that dwells in us. We are quickened therefore on account of the Spirit of Christ that dwells in us, through Him Who raised Christ from the dead. And since the Spirit of Him Who raised Christ from the dead dwells in us, and yet the Spirit of Christ is in us, nevertheless the Spirit Which is in us cannot but be the Spirit of God. Separate, then, O heretic, the Spirit of Christ from the Spirit of God, and the Spirit of Christ raised from the dead from the Spirit of God Which raises Christ from the dead; when the Spirit of Christ that dwells in us is the Spirit of God, and when the Spirit of Christ Who was raised from the dead is yet the Spirit of God Who raises Christ from the dead.

22. Now I ask you whether you think that "the Spirit of God" signifies a physis or a property belonging to a physis. A physis is not the same as something that belongs to it, just as a man is not the same as what belongs to a man, nor fire the same as what belongs to fire itself, and in the same way God is not the same as that which belongs to God.

22. And now I ask whether you think that in the Spirit of God is signified a nature or a property belonging to a nature. For a nature is not identical with a thing belonging to it, just as neither is a man identical with what belongs to a man, nor fire with what belongs to fire itself, and in like manner God is not the same as that which belongs to God.

I am aware that the Son of God is revealed under the title "Spirit of God" so that we may understand the Father's presence in Him, and that the term "Spirit of God" may be used to indicate Either, and that this is shown not only by the authority of the prophets but also of the evangelists, when it is said, "The Spirit of the Lord is upon Me; therefore He has anointed Me" (Luke 4:18). And again, "Behold My Servant Whom I have chosen, My beloved in Whom My soul is well pleased, I will put My Spirit upon Him" (Matthew 12:18). And when the Lord Himself bears witness of Himself, "But if I in the Spirit of God cast out devils, then the kingdom of God has come upon you." For these passages seem without any doubt to denote either the Father or the Son, while they still reveal the excellence of their shared nature.

23. For I am aware that the Son of God is revealed under the title Spirit of God in order that we may understand the presence of the Father in Him, and that the term Spirit of God may be employed to indicate Either, and that this is shown not only on the authority of prophets but of evangelists also, when it is said, The Spirit of the Lord is upon Me; therefore He has anointed Me. Luke 4:18 And again, Behold My Servant Whom I have chosen, My beloved in Whom My soul is well pleased, I will put My Spirit upon Him. Matthew 12:18 And when the Lord Himself bears witness of Himself, But if I in the Spirit of God cast out devils, then has the kingdom of God come upon you. For the passages seem without any doubt to denote either Father or Son, while they yet manifest the excellence of nature.

24. I believe that the expression "Spirit of God" was used with respect to Each, so that we would not think the Son was present in the Father or the Father in the Son in a merely physical way—that is, so that we would not think God exists in just one location and nowhere else apart from Himself. When a human being or anything similar to him is in one place, he cannot be in another, because whatever is in one place is limited to that place. His nature does not allow him to be everywhere when he exists in one position. But God is a living Force of infinite power, present everywhere and never absent. He manifests His whole self through His own, and shows that His own are nothing other than Himself, so that wherever they are, He Himself may be understood to be there. Yet we must not think that, in a physical way, when He is in one place He stops being everywhere, because through His own things He is still present in all places, while the things that are His are none other than His own self. These things have been said so we may understand what is meant by "nature" (physis).

24. For I think that the expression ' Spirit of God ' was used with respect to Each, lest we should believe that the Son was present in the Father or the Father in the Son in a merely corporeal manner, that is, lest God might be thought to abide in one position and exist nowhere else apart from Himself. For a man or any other thing like him, when he is in one place, cannot be in another, because what is in one place is confined to the place where it is: his nature cannot allow him to be everywhere when he exists in some one position. But God is a living Force, of infinite power, present everywhere and nowhere absent, and manifests His whole self through His own, and signifies that His own are naught else than Himself, so that where they are He may be understood to be Himself. Yet we must not think that, after a corporeal fashion, when He is in one place He ceases to be everywhere, for through His own things He is still present in all places, while the things which are His are none other than His own self. Now these things have been said to make us understand what is meant by 'nature.'

I think it should be clearly understood that God the Father is indicated by the expression "Spirit of God," because our Lord Jesus Christ declared that the Spirit of the Lord was upon Him since He anoints Him and sends Him to preach the Gospel. For in Him the excellence of the Father's nature is made visible, showing that the Son shares in His nature even when born in the flesh through the mystery of this spiritual anointing. After His birth, confirmed in His baptism, this indication of His inherent Sonship was heard when a voice testified from Heaven: "You are My Son; this day have I begotten You." For He Himself cannot be understood as resting upon Himself or coming to Himself from Heaven, or as giving Himself the title of Son. Rather, all this demonstration was for the sake of our faith, so that through the mystery of a complete and true birth we would recognize that the unity of nature dwells in the Son who had also become man. We have thus found that in the Spirit of God the Father is designated. But we understand that the Son is indicated in the same way when He says: "But if I in the Spirit of God cast out devils, then has the kingdom of God come upon you." That is, He shows clearly that He, by the power of His nature, casts out devils, which can only be cast out by the Spirit of God. The phrase "Spirit of God" also denotes the Paraclete Spirit, and this is confirmed not only by the testimony of prophets but also of apostles, when it is said: "This is that which was spoken through the Prophet: It shall come to pass on the last day, says the Lord, I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy." And we learn that all this prophecy was fulfilled in the case of the Apostles when, after the Holy Spirit was sent, they all spoke in the languages of the Gentiles.

25. Now I think that it ought to be clearly understood that God the Father is denoted by the Spirit of God, because our Lord Jesus Christ declared that the Spirit of the Lord was upon Him since He anoints Him and sends Him to preach the Gospel. For in Him is made manifest the excellence of the Father's nature, disclosing that the Son partakes of His nature even when born in the flesh through the mystery of this spiritual unction, since after the birth ratified in His baptism this intimation of His inherent Sonship was heard as a voice bore witness from Heaven:– You are My Son; this day have I begotten You. For not even He Himself can be understood as resting upon Himself or coming to Himself from Heaven, or as bestowing on Himself the title of Son: but all this demonstration was for our faith, in order that under the mystery of a complete and true birth we should recognise that the unity of the nature dwells in the Son Who had begun to be also man. We have thus found that in the Spirit of God the Father is designated; but we understand that the Son is indicated in the same way, when He says: But if I in the Spirit of God cast out devils, then has the kingdom of God come upon you. That is, He shows clearly that He, by the power of His nature, casts out devils, which cannot be cast out save by the Spirit of God. The phrase ' Spirit of God ' denotes also the Paraclete Spirit, and that not only on the testimony of prophets but also of apostles, when it is said:– This is that which was spoken through the Prophet, It shall come to pass on the last day, says the Lord, I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy. Acts 2:16-17 And we learn that all this prophecy was fulfilled in the case of the Apostles, when, after the sending of the Holy Spirit, they all spoke with the tongues of the Gentiles.

We have necessarily explained these things so that wherever the deception of heretics turns, it can still be held in check by the boundaries and limits of gospel truth. For Christ dwells in us, and where Christ dwells, God dwells. And when the Spirit of Christ dwells in us, this indwelling does not mean that some other Spirit dwells in us instead of the Spirit of God. But if we understand that Christ dwells in us through the Holy Spirit, we must still recognize this Spirit of God as also the Spirit of Christ. And since the nature that dwells in us is the nature of one substantive Being, we must regard the nature of the Son as identical with that of the Father, since the Holy Spirit—who is both the Spirit of Christ and the Spirit of God—is proved to be a Being of one nature. I now ask, therefore, how can they fail to be one by nature? The Spirit of Truth proceeds from the Father, is sent by the Son, and receives from the Son. But all things that the Father has are the Son's, and for this reason the one who receives from him is the Spirit of God but at the same time the Spirit of Christ. The Spirit is a Being of the nature of the Son, but this same Being is of the nature of the Father. He is the Spirit of him who raised Christ from the dead, but this is none other than the Spirit of Christ who was so raised. The nature of Christ and of God must differ in some respect so as not to be the same, if it can be shown that the Spirit which is of God is not also the Spirit of Christ.

26. Now we have of necessity set these things forth with this object, that in whatever direction the deception of heretics betakes itself, it might yet be kept in check by the boundaries and limits of the gospel truth. For Christ dwells in us, and where Christ dwells God dwells. And when the Spirit of Christ dwells in us, this indwelling means not that any other Spirit dwells in us than the Spirit of God. But if it is understood that Christ dwells in us through the Holy Spirit, we must yet recognise this Spirit of God as also the Spirit of Christ. And since the nature dwells in us as the nature of one substantive Being, we must regard the nature of the Son as identical with that of the Father, since the Holy Spirit Who is both the Spirit of Christ and the Spirit of God is proved to be a Being of one nature. I ask now, therefore, how can They fail to be one by nature? The Spirit of Truth proceeds from the Father, He is sent by the Son and receives from the Son. But all things that the Father has are the Son's, and for this cause He Who receives from Him is the Spirit of God but at the same time the Spirit of Christ. The Spirit is a Being of the nature of the Son but the same Being is of the nature of the Father. He is the Spirit of Him Who raised Christ from the dead; but this is no other than the Spirit of Christ Who was so raised. The nature of Christ and of God must differ in some respect so as not to be the same, if it can be shown that the Spirit which is of God is not the Spirit of Christ also.

But you, heretic, as you wildly rave and are driven about by the Spirit of your deadly doctrine, the Apostle seizes and constrains you, establishing Christ for us as the foundation of our faith. He is well aware also of that saying of our Lord: "If a man love Me, he will also keep My word; and My Father will love him, and We will come unto him, and make Our abode with him." By this He testified that while the Spirit of Christ abides in us, the Spirit of God abides in us, and that the Spirit of Him who was raised from the dead does not differ from the Spirit of Him who raised Him from the dead. For they come and dwell in us. And I ask whether they will come as aliens associated together and make their abode, or in unity of physis? No, the teacher of the Gentiles contends that it is not two Spirits—the Spirits of God and of Christ—that are present in those who believe, but the Spirit of Christ which is also the Spirit of God. This is no joint indwelling; it is one indwelling. Yet it is an indwelling under the mysterious appearance of a joint indwelling, for it is not the case that two Spirits indwell, nor is the one that indwells different from the other. For there is in us the Spirit of God and there is also in us the Spirit of Christ, and when the Spirit of Christ is in us there is also in us the Spirit of God. And so since what is of God is also of Christ, and what is of Christ is also of God, Christ cannot be anything different from what God is. Christ, therefore, is God, one Spirit with God.

27. But you, heretic, as you wildly rave and are driven about by the Spirit of your deadly doctrine the Apostle seizes and constrains, establishing Christ for us as the foundation of our faith, being well aware also of that saying of our Lord, If a man love Me, he will also keep My word; and My Father will love him, and We will come unto him, and make Our abode with him. John 14:23 For by this He testified that while the Spirit of Christ abides in us the Spirit of God abides in us, and that the Spirit of Him that was raised from the dead differs not from the Spirit of Him that raised Him from the dead. For they come and dwell in us: and I ask whether they will come as aliens associated together and make Their abode, or in unity of nature? Nay, the teacher of the Gentiles contends that it is not two Spirits — the Spirits of God and of Christ — that are present in those who believe, but the Spirit of Christ which is also the Spirit of God. This is no joint indwelling, it is one indwelling: yet an indwelling under the mysterious semblance of a joint indwelling, for it is not the case that two Spirits indwell, nor is one that indwells different from the other. For there is in us the Spirit of God and there is also in us the Spirit of Christ, and when the Spirit of Christ is in us there is also in us the Spirit of God. And so since what is of God is also of Christ, and what is of Christ is also of God, Christ cannot be anything different from what God is. Christ, therefore, is God, one Spirit with God.

The Apostle declares that those words in the Gospel, "I and the Father are one," indicate unity of nature and not a solitary single Being, as he writes to the Corinthians: "Therefore I want you to understand that no one speaking in the Spirit of God calls Jesus accursed." Do you now see, O heretic, by what spirit you call Christ a creature? For since those who have worshiped the creature rather than the Creator are under a curse—by claiming Christ is a creature, understand what you are, since you know very well that worship of the creature is cursed. And notice what follows: "And no one can say 'Jesus is Lord' except in the Holy Spirit." Do you see what you lack when you deny Christ what belongs to Him? If you acknowledge that Christ is Lord through His divine physis (nature), you have the Holy Spirit. But if He is Lord merely by an adopted title, you lack the Holy Spirit and are driven by a spirit of error, because no one can say "Jesus is Lord" except in the Holy Spirit. But when you say He is a creature rather than God, even though you call Him Lord, you still do not say He is the Lord. For to you He is Lord as one among many and by a common title, rather than by physis. Yet learn from Paul His physis.

28. Now the Apostle asserts that those words in the Gospel, I and the Father are one John 10:30, imply unity of nature and not a solitary single Being, as he writes to the Corinthians, Wherefore I give you to understand, that no man in the Spirit of God calls Jesus anathema. 1 Corinthians 12:3 Do you now perceive, O heretic, in what spirit you call Christ a creature? For since they are under a curse who have served the creature more than the Creator — in affirming Christ to be a creature, learn what you are, since you know full well that the worship of the creature is accursed. And observe what follows, And no one can call Jesus Lord, but in the Holy Spirit. 1 Corinthians 12:3 Do you perceive what is lacking to you, when you deny Christ what is His own? If you hold that Christ is Lord through His Divine nature, you have the Holy Spirit. But if He be Lord merely by a name of adoption you lack the Holy Spirit, and are animated by a spirit of error: because no one can call Jesus Lord, but in the Holy Spirit. But when you say that He is a creature rather than God, although you style Him Lord, still you do not say that He is the Lord. For to you He is Lord as one of a common class and by a familiar name, rather than by nature. Yet learn from Paul His nature.

The Apostle continues by saying, Now there are diversities of gifts, but there is the same Spirit; and there are diversities of ministrations but one and the same Lord; and there are diversities of workings but the same God, Who works all things in all. But to each one is given the manifestation of the Spirit for that which profits. In this passage we see a fourfold statement: in the diversity of gifts there is the same Spirit, in the diversity of ministrations there is the very same Lord, in the diversity of workings there is the same God, and in the giving of what is profitable there is a manifestation of the Spirit. And so that the giving of what is profitable might be recognized in the manifestation of the Spirit, he goes on: To one indeed is given through the Spirit the word of wisdom; and to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healing in the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another kinds of tongues; to another the interpretation of tongues.

29. For the Apostle goes on to say, Now there are diversities of gifts, but there is the same Spirit; and there are diversities of ministrations but one and the same Lord; and there are diversities of workings but the same God, Who works all things in all. But to each one is given the manifestation of the Spirit for that which profits. In this passage before us we perceive a fourfold statement: in the diversity of gifts it is the same Spirit, in the diversity of ministrations it is the very same Lord, in the diversity of workings it is the same God, and in the bestowal of that which is profitable there is a manifestation of the Spirit. And in order that the bestowal of what is profitable might be recognised in the manifestation of the Spirit, he continues: To one indeed is given through the Spirit the word of wisdom; and to another the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healing in the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another kinds of tongues; to another the interpretation of tongues.

The fourth statement we identified—the manifestation of the Spirit in giving what is profitable—has a clear meaning. The Apostle has listed the profitable gifts through which this manifestation of the Spirit occurred. In these various activities, that Gift is clearly revealed—the one our Lord spoke about to the apostles when He instructed them not to leave Jerusalem but to "wait for the promise of the Father which you heard from My lips: for John indeed baptized with water, but you shall be baptized with the Holy Ghost, which you shall also receive not many days hence." And again: "But you shall receive power when the Holy Ghost comes upon you; and you shall be My witnesses in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth." He tells them to wait for the Father's promise, which they had heard from His own lips. We can be certain this refers to the same promise of the Father. Therefore, it is through these miraculous workings that the manifestation of the Spirit takes place. The gift of the Spirit is made manifest when wisdom speaks and the words of life are heard, and when there is knowledge that comes from God-given insight—so that we don't fail like animals in our ignorance to know God, the Author of our life. Or through faith in God—so that by not believing God's Gospel we wouldn't place ourselves outside His Gospel. Or by the gift of healings—so that by curing diseases we testify to the grace of Him who gives these things. Or by the working of miracles—so that what we do may be understood as God's power. Or by prophesy—so that through our understanding of doctrine we might be known as taught by God. Or by discerning of spirits—so we can tell whether someone speaks with a holy or perverted spirit. Or by kinds of tongues—so that speaking in tongues may be given as a sign of the Holy Spirit's gift. Or by the interpretation of tongues—so that the faith of hearers isn't endangered by ignorance, since the interpreter explains the tongue to those who don't understand it. Thus in all these things distributed to each person for their profit, there is the manifestation of the Spirit, the Spirit's gift being evident through these marvelous benefits given to each person.

30. And indeed that which we called the fourth statement, that is the manifestation of the Spirit in the bestowal of what is profitable, has a clear meaning. For the Apostle has enumerated the profitable gifts through which this manifestation of the Spirit took place. Now in these diverse activities that Gift is set forth in no uncertain light of which our Lord had spoken to the apostles when He taught them not to depart from Jerusalem; but wait, said He, for the promise of the Father which you heard from My lips: for John indeed baptized with water, but you shall be baptized with the Holy Ghost, which you shall also receive not many days hence. Acts 1:4-5 And again: But you shall receive power when the Holy Ghost comes upon you; and you shall be My witnesses in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth. He bids them wait for the promise of the Father of which they had heard from His lips. We may be sure that here we have a reference to the Father's same promise. Hence it is by these miraculous workings that the manifestation of the Spirit takes place. For the gift of the Spirit is manifest, where wisdom makes utterance and the words of life are heard, and where there is the knowledge that comes of God-given insight, lest after the fashion of beasts through ignorance of God we should fail to know the Author of our life; or by faith in God, lest by not believing the Gospel of God, we should be outside His Gospel; or by the gift of healings, that by the cure of diseases we should bear witness to His grace Who bestows these things; or by the working of miracles, that what we do may be understood to be the power of God, or by prophesy, that through our understanding of doctrine we might be known to be taught of God; or by discerning of spirits, that we should not be unable to tell whether any one speaks with a holy or a perverted spirit; or by kinds of tongues, that the speaking in tongues may be bestowed as a sign of the gift of the Holy Spirit; or by the interpretation of tongues, that the faith of those that hear may not be imperilled through ignorance, since the interpreter of a tongue explains the tongue to those who are ignorant of it. Thus in all these things distributed to each one to profit withal there is the manifestation of the Spirit, the gift of the Spirit being apparent through these marvellous advantages bestowed upon each.

The blessed Apostle Paul, in revealing the secret of these heavenly mysteries that are so difficult for human understanding, has maintained both clear expression and carefully worded caution. He shows that these diverse gifts are given through the Spirit and in the Spirit—and to be given through the Spirit is not the same thing as being given in the Spirit. This is because a gift that is exercised in the Spirit is still bestowed through the Spirit. But Paul summarizes these diversities of gifts this way: "Now all these things works one and the same Spirit, dividing to each one as He will" (1 Corinthians 12:11). So I ask: what Spirit works these things, dividing to each one according as He wills? Is it the Spirit by whom this distribution of gifts occurs, or the Spirit in whom it occurs? If anyone dares to say that the same Person is indicated in both cases, the Apostle will refute such a mistaken opinion, for he says earlier, "And there are diversities of workings, but the same God Who works all things in all." So there is one who distributes and another in whom the distribution is granted. Yet understand that it is always God who works all these things, but in such a way that Christ works, and the Son in His working performs the Father's work. And if you confess Jesus to be Lord in the Holy Spirit, understand the force of that threefold indication in the Apostle's letter: in the diversities of gifts, it is the same Spirit; in the diversities of ministrations, it is the same Lord; and in the diversities of workings, it is the same God. And again, it is one Spirit that works all things, distributing to each according as He will. Grasp the idea if you can: the Lord in the distribution of ministrations and God in the distribution of workings are this one and the same Spirit who both works and distributes as He will, because in the distribution of gifts there is one Spirit, and the same Spirit works and distributes.

31. Now the blessed Apostle Paul in revealing the secret of these heavenly mysteries, most difficult to human comprehension, has preserved a clear enunciation and a carefully worded caution in order to show that these diverse gifts are given through the Spirit and in the Spirit (for to be given through the Spirit and in the Spirit is not the same thing), because the granting of a gift which is exercised in the Spirit is yet bestowed through the Spirit. But he sums up these diversities of gifts thus: Now all these things works one and the same Spirit, dividing to each one as He will. 1 Corinthians 12:11 Now, therefore, I ask what Spirit works these things, dividing to each one according as He wills: is it He by Whom or He in Whom there is this distribution of gifts? But if any one shall dare to say that it is the same Person which is indicated, the Apostle will refute so faulty an opinion, for he says above, And there are diversities of workings, but the same God Who works all things in all. So there is one Who distributes and another in Whom the distribution is vouchsafed. Yet know that it is always God Who works all these things, but in such a way that Christ works, and the Son in His working performs the Father's work. And if in the Holy Spirit you confess Jesus to be Lord, understand the force of that threefold indication in the Apostle's letter; forasmuch as in the diversities of gifts, it is the same Spirit, and in the diversities of ministrations it is the same Lord, and in the diversities of workings it is the same God; and again, one Spirit that works all things distributing to each according as He will. And grasp the idea if you can that the Lord in the distribution of ministrations, and God in the distribution of workings, are this one and the same Spirit Who both works and distributes as He will; because in the distribution of gifts there is one Spirit, and the same Spirit works and distributes.

If this one Spirit of one Divinity, one in both God and Lord through the mystery of the birth, does not satisfy you, then show me what Spirit both works and distributes these diverse gifts to us, and in what Spirit He does this. However, you must show me nothing except what agrees with our faith, because the Apostle shows us who is to be understood, saying, "For as the body is one, and has many members, and all the members of the body, being many, are one body, so also is Christ." He affirms that diversities of gifts come from one Lord Jesus Christ who is the body of all. For after he had made known the Lord in ministration, and made known also God in workings, he yet shows that one Spirit both works and distributes all these things, distributing these varieties of His gracious gifts for the perfecting of one body.

32. But if this one Spirit of one Divinity, one in both God and Lord through the mystery of the birth, does not please you, then point out to me what Spirit both works and distributes these diverse gifts to us, and in what Spirit He does this. But, you must show me nothing but what accords with our faith, because the Apostle shows us Who is to be understood, saying, For as the body is one, and has many members, and all the members of the body, being many, are one body, so also is Christ. 1 Corinthians 12:12 He affirms that diversities of gifts come from one Lord Jesus Christ Who is the body of all. Because after he had made known the Lord in ministration, and made known also God in workings, he yet shows that one Spirit both works and distributes all these things, distributing these varieties of His gracious gifts for the perfecting of one body.

Perhaps you think the Apostle failed to maintain the principle of unity when he said, "And there are diversities of ministrations, and the same Lord, and there are diversities of workings, but the same God." So because he referred ministrations to the Lord and workings to God, he might not appear to have understood one and the same Being in ministrations and operations. Learn how these members who minister are also members who work, when he says, "You are the body of Christ, and members of Him indeed." For God has placed some in the Church: first apostles, in whom is the word of wisdom; second prophets, in whom is the gift of knowledge; third teachers, in whom is the doctrine of faith; then mighty works, among which are the healing of diseases, the power to help, governments by the prophets, and gifts of either speaking or interpreting various kinds of tongues. Clearly these are the Church's agents of ministry and work, of whom the body of Christ consists, and God has ordained them. But perhaps you argue that they have not been ordained by Christ, because it was God who ordained them. But you will hear what the Apostle himself says: "Now to each one of us was the grace given according to the measure of the gift of Christ." And again, "He that descended is the same also that ascended far above all the heavens that He might fill all things. And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of ministering." Are not then the gifts of ministration Christ's, while they are also the gifts of God?

33. Unless perchance we think that the Apostle did not keep to the principle of unity in that he said, And there are diversities of ministrations, and the same Lord, and there are diversities of workings, but the same God. 1 Corinthians 12:5-6 So that because he referred ministrations to the Lord and workings to God, he does not appear to have understood one and the same Being in ministrations and operations. Learn how these members which minister are also members which work, when he says, You are the body of Christ, and of Him members indeed. For God has set some in the Church, first apostles, in whom is the word of wisdom; secondly prophets, in whom is the gift of knowledge; thirdly teachers, in whom is the doctrine of faith; next mighty works, among which are the healing of diseases, the power to help, governments by the prophets, and gifts of either speaking or interpreting various kinds of tongues. Clearly these are the Church's agents of ministry and work of whom the body of Christ consists; and God has ordained them. But perhaps you maintain that they have not been ordained by Christ, because it was God Who ordained them. But you shall hear what the Apostle says himself: Now to each one of us was the grace given according to the measure of the gift of Christ. And again, He that descended is the same also that ascended far above all the heavens that He might fill all things. And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of ministering. Are not then the gifts of ministration Christ's, while they are also the gifts of God?

But if those who reject the faith claim that when Paul says "the same Lord" and "the same God," this means they are not united in physis (nature), I will defend this interpretation with arguments you consider even stronger. For the same apostle says, "But for us there is one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, through whom are all things, and we through him." And again, "One Lord, one faith, one baptism, one God and Father of all, who is both through all, and in us all." By these words "one God" and "one Lord," it would seem that to God alone is attributed, as to one God, the property of being God, since the property of oneness does not allow for partnership with another. Truly, how rare and hard to obtain are such spiritual gifts! How clearly the manifestation of the Spirit is seen in the giving of such useful gifts! And rightly has this order in distributing graces been appointed: that the first should be the word of wisdom, for it is true that "no one can call Jesus Lord but in the Holy Spirit," because Christ could not be understood to be Lord without this word of wisdom. Then the word of understanding should follow, so that we might speak with understanding what we know and might know the word of wisdom. And the third gift should consist of faith, since those leading and higher graces would be useless gifts if we did not believe that he is God. So in the true sense of this greatest and most noble statement by the apostle, no heretics possess either the word of wisdom or the word of understanding or the faith of true religion, since willful wickedness, being incapable of understanding, is empty of knowledge of the word and of genuine faith. For no one speaks what he does not know, nor can he believe what he cannot speak. And so when the apostle preached one God, as a convert from the Law called to the gospel of Christ, he has reached the confession of a perfect faith. And lest the simplicity of a seemingly careless statement might give heretics any opportunity to deny the birth of the Son through the preaching of one God, the apostle has set forth one God while indicating his distinctive attribute in these words: "One God the Father, of whom are all things, and we in him," so that he who is God might also be acknowledged as Father. Afterward, since this bare belief in one God the Father would not be enough for salvation, he added, "And one, our Lord Jesus Christ, through whom are all things, and we through him," showing that the purity of saving faith consists in the preaching of one God and one Lord, so that we might believe in one God the Father and one Lord Jesus Christ. For he knew very well how our Lord had said, "For this is the will of my Father, that everyone who sees the Son and believes in him should have eternal life." But in establishing the order of the Church's faith and basing our faith upon the Father and the Son, he has expressed the mystery of that indivisible and unbreakable unity and faith in the words "one God" and "one Lord."

34. But if impiety has assumed to itself that because he says, The same Lord and the same God 1 Corinthians 12:5-6, they are not in unity of nature, I will support this interpretation with what you deem still stronger arguments. For the same Apostle says, But for us there is one God, the Father, of Whom are all things, and we in Him, and one Lord Jesus Christ, through Whom are all things, and we through Him. And again, One Lord, one faith, one baptism, one God and Father of all, Who is both through all, and in us all. Ephesians 4:5-6 By these words one God and one Lord it would seem that to God only is attributed, as to one God, the property of being God; since the property of oneness does not admit of partnership with another. Verily how rare and hard to attain are such spiritual gifts! How truly is the manifestation of the Spirit seen in the bestowal of such useful gifts! And with reason has this order in the distribution of graces been appointed, that the foremost should be the word of wisdom; for true it is, And no one can call Jesus Lord but in the Holy Spirit 1 Corinthians 12:3, because but through this word of wisdom Christ could not be understood to be Lord; that then there should follow next the word of understanding, that we might speak with understanding what we know, and might know the word of wisdom; and that the third gift should consist of faith, seeing that those leading and higher graces would be unprofitable gifts did we not believe that He is God. So that in the true sense of this greatest and most noble utterance of the Apostle no heretics possess either the word of wisdom or the word of knowledge or the faith of religion, inasmuch as wilful wickedness, being incapable of understanding, is void of knowledge of the word and of genuineness of faith. For no one utters what he does not know; nor can he believe that which he cannot utter; and thus when the Apostle preached one God, a proselyte as He was from the Law, and called to the gospel of Christ, he has attained to the confession of a perfect faith. And lest the simplicity of a seemingly unguarded statement might afford heretics any opportunity for denying through the preaching of one God the birth of the Son, the Apostle has set forth one God while indicating His peculiar attribute in these words, One God the Father, of Whom are all things, and we in Him, in order that He Who is God might also be acknowledged as Father. Afterwards, inasmuch as this bare belief in one God the Father would not suffice for salvation, he added, And one, our Lord Jesus Christ, through Whom are all things, and we through Him, showing that the purity of saving faith consists in the preaching of one God and one Lord, so that we might believe in one God the Father and one Lord Jesus Christ. For he knew full well how our Lord had said, For this is the will of My Father, that every one that sees the Son and believes in Him should have eternal life. John 6:40 But in fixing the order of the Church's faith, and basing our faith upon the Father and the Son, he has uttered the mystery of that indivisible and indissoluble unity and faith in the words one God and one Lord.

First of all, then, heretic who has no part in the Spirit that spoke through the Apostle, recognize your folly. If you wrongly use the confession of one God to deny the divinity of Christ, claiming that where one God exists He must be regarded as alone, and that being One is distinctive and unique to Him Who is One—what meaning will you give to the statement that Jesus Christ is one Lord? For if, as you claim, the fact that the Father alone is God has excluded the possibility of Christ's divinity, then it must also follow according to your logic that the fact of Christ being one Lord excludes the possibility of God being Lord, since you insist that being One must be the essential property of Him Who is One. Therefore, if you deny that the one Lord Christ is also God, you must also deny that the one God the Father is also Lord. And what would God's greatness amount to if He is not Lord, and what would the Lord's power be if He is not God, since it is this greatness or power that makes what is Lord to be God, and makes what is God to be Lord?

35. First of all, then, O heretic that hast no part in the Spirit which spoke by the Apostle, learn your folly. If you wrongly employ the confession of one God to deny the Godhead of Christ, on the ground that where one God exists He must be regarded as solitary, and that to be One is characteristic and peculiar to Him Who is One — what sense will you assign to the statement that Jesus Christ is one Lord? For if, as you assert, the fact that the Father alone is God has not left to Christ the possibility of Godhead, it must needs be also according to you that the fact of Christ being one Lord does not leave God the possibility of being Lord, seeing that you will have it that to be One must be the essential property of Him Who is One. Hence if you deny that the one Lord Christ is also God, you must needs deny that the one God the Father is also Lord. And what will the greatness of God amount to if He be not Lord, and the power of the Lord if He be not God: since it (viz., the greatness or power) causes that to be God which is Lord, and makes that Lord which is God?

The Apostle Paul, upholding the true meaning of the Lord's words "I and the Father are one," declares that Both are One—not in the sense of a solitary single being, but in the unity of the Spirit. For one God the Father and one Christ the Lord, since Each is both Lord and God, do not require us to confess in our creed either two Gods or two Lords. Therefore Each is one, and though one, neither is alone. We cannot express the mystery of the faith except in the Apostle's own words. For there is one God and one Lord, and the fact that there is one God and one Lord demonstrates that there is Lordship in God and Godhead in the Lord. You cannot claim a union of prosopon (person) that would make God solitary, nor can you divide the Spirit in a way that would prevent the Two from being One. Nor in the one God and one Lord will you be able to separate the power so that He Who is Lord would not also be God, and He Who is God would not also be Lord. For the Apostle in announcing the Names has been careful not to preach either two Gods or two Lords. And for this reason he has used a method of teaching that presents in the one Lord Christ also one God, and in the one God the Father also one Lord. And to prevent us from falling into the blasphemy that God is solitary—which would destroy the birth of the Only-begotten God—he has confessed both Father and Christ.

36. Now the Apostle, maintaining the true sense of the Lord's saying, I and the Father are one John 10:30, while He asserts that Both are One, signifies that Both are One not after the manner of the soleness of a single being, but in the unity of the Spirit; for one God the Father and one Christ the Lord, since Each is both Lord and God, do not yet admit in our creed either two Gods or two Lords. So then Each is one, and though one, neither is sole. We shall not be able to express the mystery of the faith except in the words of the Apostle. For there is one God and one Lord, and the fact that there is one God and one Lord proves that there is at once Lordship in God, and Godhead in the Lord. You can not maintain a union of person, so making God single; nor yet can you divide the Spirit, so preventing the Two from being One. Nor in the one God and one Lord will you be able to separate the power, so that He Who is Lord should not also be God, and He Who is God should not also be Lord. For the Apostle in the enunciation of the Names has taken care not to preach either two Gods or two Lords. And for this reason he has employed such a method of teaching as in the one Lord Christ to set forth also one God, and in the one God the Father to set forth also one Lord. And, not to misguide us into the blasphemy that God is solitary, which would destroy the birth of the Only-begotten God, he has confessed both Father and Christ.

Unless perhaps the madness of complete desperation will dare to go so far as to claim that, since the Apostle has called Christ Lord, no one should acknowledge Him as anything other than Lord, and that because He possesses the property of Lord He does not possess true Godhead. But Paul knows very well that Christ is God, for he says, "Whose are the fathers, and from whom is Christ, Who is God over all." It is not a creature here who is counted as God; rather, it is the God of created things Who is God over all.

37. Unless perchance the frenzy of utter desperation will venture to rush to such lengths that, inasmuch as the Apostle has called Christ Lord, no one ought to acknowledge Him as anything else save Lord, and that because He has the property of Lord He has not the true Godhead. But Paul knows full well that Christ is God, for he says, Whose are the fathers, and of whom is Christ, Who is God over all. Romans 9:5 It is no creature here who is reckoned as God; nay, it is the God of things created Who is God over all.

Now that He Who is God over all is also Spirit inseparable from the Father, learn this also from that very statement of the Apostle which we are now discussing. For when he confessed one God the Father from Whom are all things, and one Lord Jesus Christ through Whom are all things, what difference, I ask, did he intend by saying that all things are from God and that all things are through Christ? Can He possibly be regarded as of a nature and spirit separable from Himself, He from Whom and through Whom are all things? For all things have come into being through the Son out of nothing, and the Apostle has referred them to God the Father, from Whom are all things, but also to the Son, through Whom are all things. And I find here no difference, since the same power is exercised by Each. For if regarding the existence of the universe it was an exact and sufficient statement that created things are from God, what need was there to state that the things which are from God are through Christ, unless it is one and the same thing to be through Christ and from God? But just as it has been attributed to Each of Them that They are Lord and God in such a way that each title belongs to Both, so too from Whom and through Whom is here referred to Both—and this to show the unity of Both, not to make known God's singleness. The language of the Apostle affords no opening for wicked error, nor is his faith too exalted for careful statement. For he has guarded himself by those specially appropriate words from being understood to mean two Gods or a solitary God: for while he rejects oneness of person he yet does not divide the unity of Godhead. For this from Whom are all things and through Whom are all things, although it did not posit a solitary Deity in the sole possession of majesty, must yet set forth One not different in efficiency, since from Whom are all things and through Whom are all things must signify an Author of the same nature engaged in the same work. He affirms, moreover, that Each is properly of the same nature. For after announcing the depth of the riches and wisdom and knowledge of God, and after asserting the mystery of His inscrutable judgments and avowing our ignorance of His ways past finding out, he has yet made use of the exercise of human faith, and rendered this homage to the depth of the unsearchable and inscrutable mysteries of heaven: For of Him and through Him and in Him are all things: to Him be glory forever. Amen. He employs this language to indicate the one nature, that which cannot but be the work of one nature.

38. Now that He Who is God over all is also Spirit inseparable from the Father, learn also from that very utterance of the Apostle, of which we are now speaking. For when he confessed one God the Father from Whom are all things, and one Lord Jesus Christ through Whom are all things; what difference, I ask, did he intend by saying that all things are from God and that all things are through Christ? Can He possibly be regarded as of a nature and spirit separable from Himself, He from Whom and through Whom are all things? For all things have come into being through the Son out of nothing, and the Apostle has referred them to God the Father, From Whom are all things, but also to the Son, through Whom are all things. And I find here no difference, since by Each is exercised the same power. For if with regard to the subsistence of the universe it was an exact sufficient statement that things created are from God, what need was there to state that the things which are from God are through Christ, unless it be one and the same thing to be through Christ and from God? But as it has been ascribed to Each of Them that They are Lord and God in such wise that each title belongs to Both, so too from Whom and through Whom is here referred to Both; and this to show the unity of Both, not to make known God's singleness. The language of the Apostle affords no opening for wicked error, nor is his faith too exalted for careful statement. For he has guarded himself by those specially appropriate words from being understood to mean two Gods or a solitary God: for while he rejects oneness of person he yet does not divide the unity of Godhead. For this from Whom are all things and through Whom are all things, although it did not posit a solitary Deity in the sole possession of majesty, must yet set forth One not different in efficiency, since from Whom are all things and through Whom are all things must signify an Author of the same nature engaged in the same work. He affirms, moreover, that Each is properly of the same nature. For after announcing the depth of the riches and wisdom and knowledge of God, and after asserting the mystery of His inscrutable judgments and avowing our ignorance of His ways past finding out, he has yet made use of the exercise of human faith, and rendered this homage to the depth of the unsearchable and inscrutable mysteries of heaven, For of Him and through Him and in Him are all things: to Him be glory forever. Amen. Romans 11:36 He employs to indicate the one nature, that which cannot but be the work of one nature.

For whereas Paul has specifically attributed to God that all things are from Him, and he has assigned as a distinctive property to Christ that all things are through Him, and it is now the glory of God that from Him and through Him and in Him are all things; and whereas the Spirit of God is the same as the Spirit of Christ, or whereas in the ministry of the Lord and in the working of God, one Spirit both works and distributes, They cannot help but be one Whose properties are those of one; since in the same Lord the Son, and in the same God the Father, one and the same Spirit distributing in the same Holy Spirit accomplishes all things. How worthy is this saint of the knowledge of exalted and heavenly mysteries, adopted and chosen to share in the secret things of God, keeping proper silence over things which cannot be spoken, true apostle of Christ! How by the announcement of his clear teaching he has restrained the imaginations of human willfulness, confessing, as he does, one God the Father and one Lord Jesus Christ, so that meanwhile no one can either preach two Gods or one solitary God; although He Who is not one prosopon cannot multiply into two Gods, nor on the other hand can They Who are not two Gods be understood to be one single prosopon; while meanwhile the revelation of God as Father demonstrates the true nativity of Christ.

39. For whereas he has specially ascribed to God that all things are from Him, and he has assigned as a peculiar property to Christ, that all things are through Him, and it is now the glory of God that from Him and through Him and in Him are all things; and whereas the Spirit of God is the same as the Spirit of Christ, or whereas in the ministration of the Lord and in the working of God, one Spirit both works and divides, They cannot but be one Whose properties are those of one; since in the same Lord the Son, and in the same God the Father, one and the same Spirit distributing in the same Holy Spirit accomplishes all things. How worthy is this saint of the knowledge of exalted and heavenly mysteries, adopted and chosen to share in the secret things of God, preserving a due silence over things which may not be uttered, true apostle of Christ! How by the announcement of his clear teaching has he restrained the imaginations of human wilfulness, confessing, as he does, one God the Father and one Lord Jesus Christ, so that meanwhile no one can either preach two Gods or one solitary God; although He Who is not one person cannot multiply into two Gods, nor on the other hand can They Who are not two Gods be understood to be one single person; while meantime the revelation of God as Father demonstrates the true nativity of Christ.

Thrust out your quivering and hissing tongues now, you vipers of heresy—whether you are Sabellius or Photinus, or you who now preach that the Only-begotten God is a creature. Whoever denies the Son will hear of one God the Father, because insofar as a father becomes a father only by having a son, this name Father necessarily implies the existence of the Son. And again, let the one who takes away from the Son the unity of an identical nature acknowledge one Lord Jesus Christ. For unless through unity of the Spirit He is one Lord, there will be no room left for God the Father to be Lord. Again, let the one who holds that the Son became Son in time and by His Incarnation learn that through Him are all things and we through Him, and that His timeless infinity was creating all things before time existed. And meanwhile let him read again that there is one hope of our calling, and one baptism, and one faith. If after that he opposes himself to the preaching of the Apostle, he is accursed because he framed strange doctrines of his own making, and is neither called nor baptized nor believing—because in one God the Father and in one Lord Jesus Christ there lies the one faith of one hope and baptism. And no alien doctrine can boast that it has a place among the truths which belong to one God and Lord and hope and baptism and faith.

40. Thrust out now your quivering and hissing tongues, you vipers of heresy, whether it be you Sabellius or you Photinus, or you who now preach that the Only-begotten God is a creature. Whosoever denies the Son shall hear of one God the Father, because inasmuch as a father becomes a father only by having a son, this name Father necessarily connotes the existence of the Son. And again, let him who takes away from the Son the unity of an identical nature, acknowledge one Lord Jesus Christ. For unless through unity of the Spirit He is one Lord room will not be left for God the Father to be Lord. Again, let him who holds the Son to have become Son in time and by His Incarnation, learn that through Him are all things and we through Him, and that His timeless Infinity was creating all things before time was. And meanwhile let him read again that there is one hope of our calling, and one baptism, and one faith; if, after that, he oppose himself to the preaching of the Apostle, he, being accursed because he framed strange doctrines of his own device, is neither called nor baptized nor believing; because in one God the Father and in one Lord Jesus Christ there lies the one faith of one hope and baptism. And no alien doctrine can boast that it has a place among the truths which belong to one God and Lord and hope and baptism and faith.

So then the one faith is to confess the Father in the Son and the Son in the Father through the unity of an indivisible nature—not confused but inseparable, not intermingled but identical, not conjoined but coexisting, not incomplete but perfect. For there is birth, not separation; there is a Son, not an adoption; and He is God, not a creature. Neither is He a God of a different kind, but the Father and Son are one, for the nature was not changed by birth so as to become alien from the property of its original. So the Apostle holds the faith of the Son dwelling in the Father and the Father in the Son when he proclaims that for him there is one God the Father and one Lord Christ, since in Christ the Lord there was also God, and in God the Father there was also Lord. And these Two are that unity which is God, and these Two are also that unity which is the Lord, for reason shows that there must be something imperfect in God unless He be Lord, and in the Lord unless He were God. And so since Both are one, and Both are implied under either name, and neither exists apart from the unity, the Apostle has not gone beyond the preaching of the Gospel in his teaching, nor does Christ when He speaks in Paul differ from the words which He spoke while living in the world in bodily form.

41. So then the one faith is, to confess the Father in the Son and the Son in the Father through the unity of an indivisible nature, not confused but inseparable, not intermingled but identical, not conjoined but coexisting, not incomplete but perfect. For there is birth not separation, there is a Son not an adoption; and He is God, not a creature. Neither is He a God of a different kind, but the Father and Son are one: for the nature was not altered by birth so as to be alien from the property of its original. So the Apostle holds the faith of the Son abiding in the Father and the Father in the Son when he proclaims that for him there is one God the Father and one Lord Christ, since in Christ the Lord there was also God, and in God the Father there was also Lord, and They Two are that unity which is God, and They Two are also that unity which is the Lord, for reason indicates that there must be something imperfect in God unless He be Lord, and in the Lord unless He were God. And so since Both are one, and Both are implied under either name, and neither exists apart from the unity, the Apostle has not gone beyond the preaching of the Gospel in his teaching, nor does Christ when He speaks in Paul differ from the words which He spoke while abiding in the world in bodily form.

For the Lord had said in the gospels, "Work not for the meat which perishes, but for the meat which abides unto life eternal, which the Son of Man shall give unto you: for Him the Father, even God, has sealed. They said therefore unto Him, What must we do that we may work the works of God? And He said to them, This is the work of God, that you believe in Him Whom He has sent." In setting forth the mystery of His Incarnation and His Godhead, our Lord has also expressed the teaching of our faith and hope: that we should work for food, not that which perishes but that which lasts forever; that we should remember that this food of eternity is given to us by the Son of Man; that we should know the Son of Man as sealed by God the Father; that we should know that this is the work of God—namely, faith in Him Whom He has sent. And who is it Whom the Father has sent? The very one Whom the Father has sealed. And who is He Whom the Father has sealed? Truly, the Son of Man, the one who gives the food of eternal life. And further, who are those to whom He gives it? Those who will work for the food that does not perish. So then, the work for this food is at the same time the work of God—that is, to believe in Him Whom He has sent. But these words are spoken by the Son of Man. And how will the Son of Man give the food of eternal life? The person who does not know that the Son of Man, who bestows food unto eternal life, has been sealed by God the Father does not know the mystery of his own salvation. At this point I now ask in what sense we are to understand that the Son of Man has been sealed by God the Father.

42. For the Lord had said in the gospels, Work not for the meat which perishes, but for the meat which abides unto life eternal, which the Son of Man shall give unto you: for Him the Father, even God, has sealed. They said therefore unto Him, What must we do that we may work the works of God? And He said to them, This is the work of God, that you believe in Him Whom He has sent. John 6:27-29 In setting forth the mystery of His Incarnation and His Godhead our Lord has also uttered the teaching of our faith and hope that we should work for food, not that which perishes but that which abides for ever; that we should remember that this food of eternity is given us by the Son of Man; that we should know the Son of Man as sealed by God the Father; that we should know that this is the work of God, even faith in Him Whom He has sent. And Who is it Whom the Father has sent? Even He Whom the Father has sealed. And Who is He Whom the Father has sealed? In truth, the Son of Man, even He who gives the food of eternal life. And further who are they to whom He gives it? They who shall work for the food that does not perish. Thus, then, the work for this food is at the same time the work of God, namely, to believe in Him Whom He has sent. But these words are uttered by the Son of Man. And how shall the Son of Man give the food of life eternal? Why, he knows not the mystery of his own salvation, who knows not that the Son of Man, bestowing food unto life eternal, has been sealed by God the Father. At this point I now ask in what sense are we to understand that the Son of Man has been sealed by God the Father?

We need to recognize first that God has spoken not for His own sake but for ours, and that He has adjusted the language He uses so that our weak human nature can grasp and understand it. After the Jews rebuked Him for making Himself equal to God by claiming to be the Son of God, He answered that He Himself did everything the Father did, that He had received all judgment from the Father, and that He must be honored just as the Father is honored. In all these statements, having already declared Himself to be the Son, He made Himself equal to the Father in honor, power, and physis (nature). Later He said that just as the Father has life in Himself, so He has given the Son to have life in Himself. In this statement He indicated that through the mystery of His birth He possesses the unity of the same physis. When He says He has what the Father has, He means He has the Father's very self. God is not composed of parts like a human being, so that in Him there would be a difference in kind between the one who possesses and what is possessed. Rather, all that He is is life—a physis that is complete, absolute, and infinite, not made up of different elements but with one life permeating the whole. Since this life was given in the same way it was possessed, the fact that it was given clearly reveals the birth of the one who received it, yet it does not imply a difference in kind, because the life that was given was the same as the life that was possessed.

43. Now we ought to recognise first of all that God has spoken not for Himself but for us, and that He has so far tempered the language of His utterance as to enable the weakness of our nature to grasp and understand it. For after being rebuked by the Jews for having made Himself the equal of God by professing to be the Son of God, He had answered that He Himself did all things that the Father did, and that He had received all judgment from the Father; moreover that He must be honoured even as the Father. And in all these things having before declared Himself Son, He had made Himself equal to the Father in honour, power and nature. Afterwards He had said that as the Father had life in Himself, so He had given the Son to have life in Himself, wherein He signified that by virtue of the mystery of the birth He possessed the unity of the same nature. For when He says that He has what the Father has, He means that He has the Father's self. For that God is not after human fashion of a composite being, so that in Him there is a difference of kind between Possessor and Possessed; but all that He is is life, a nature, that is, complete, absolute and infinite, not composed of dissimilar elements but with one life permeating the whole. And since this life was in such wise given as it was possessed, although the fact that it was given manifestly reveals the birth of the Recipient, it yet does not involve a difference of kind since the life given was such as was possessed.

Therefore, after this extensive and exact revelation of the Father's nature being present in Himself, He goes on to say, "For Him has the Father sealed, even God." It is the nature of a seal to display the complete form of the figure engraved upon it, and an impression taken from it reproduces it in every detail. Since it receives the whole of what is impressed, it also displays wholly within itself whoever has been impressed upon it. Yet this comparison is not adequate to illustrate the Divine birth, because in seals there is matter, difference of nature, and an act of impression, by which the likeness of stronger natures is impressed upon things of a more yielding nature. But the Only-begotten God, who was also through the mystery of our salvation the Son of Man, wanted to show us the likeness of His Father's own nature in Himself. He said that He was sealed by God because the Son of Man was about to give the food of eternal life, and through this we might perceive in Him the power of giving food unto eternity, since He possessed within Himself all the fullness of His Father's form—even of the God who sealed Him. This means that what God had sealed should display in itself nothing other than the form of the God who sealed it. The Lord spoke these things to the Jews, who could not receive His saying because of unbelief.

44. Therefore after this manifold and precise revelation of the presence of the Father's nature in Himself, He goes on to say, For Him has the Father sealed, even God. John 6:27 It is the nature of a seal to exhibit the whole form of the figure graven upon it, and that an impression taken from it reproduces it in every respect; and since it receives the whole of that which is impressed, it displays also in itself wholly whoever has been impressed upon it. Yet this comparison is not adequate to exemplify the Divine birth, because in seals there is a matter, difference of nature, and an act of impression, whereby the likeness of stronger natures is impressed upon things of a more yielding nature. But the Only-begotten God, Who was also through the Mystery of our salvation the Son of Man, desiring to point out to us the likeness of His Father's proper nature in Himself, said that He was sealed by God; because the Son of Man was about to give the food of eternal life, and that we thereby might perceive in Him the power of giving food unto eternity, in that He possessed within Himself all the fullness of His Father's form, even of the God Who sealed Him: so that what God had sealed should display in itself none other than the form of the God Who sealed it. These things indeed the Lord spoke to the Jews, who could not receive His saying because of unbelief.

But the preacher of the Gospel, through the Spirit of Christ who spoke through him, teaches us about this proper nature when he says, "Who, being in the form of God, thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant." For He whom God had sealed could be nothing other than the form of God, and whatever has been sealed in the form of God must necessarily present at the same time, imaged forth within itself, all that God possesses. For this reason the Apostle taught that He whom God sealed is God abiding in the form of God. When about to speak of the mystery of the body He assumed and was born in, the Apostle says, "He thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant." As regards His being in the form of God, by virtue of God's seal upon Him, He still remained God. But because He was to take the form of a servant and become obedient unto death, not grasping at His equality with God, He emptied Himself through obedience to take the form of a slave. He emptied Himself of the form of God—that is, of that wherein He was equal with God—not that He regarded His equality with God as any encroachment, even though He was in the form of God and equal with God and sealed by God as God.

45. But in us the preacher of the Gospel by the Spirit of Christ Who spoke through him, instils the knowledge of this His proper nature when he says, Who, being in the form of God, thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant. For He, Whom God had sealed, could be naught else than the form of God, and that which has been sealed in the form of God must needs present at the same time imaged forth within itself all that God possesses. And for this cause the Apostle taught that He Whom God sealed is God abiding in the form of God. For when about to speak of the Mystery of the body assumed and born in Him, he says, He thought it not a thing to grasp at that He was equal with God, but emptied Himself, taking the form of a servant. As regards His being in the form of God, by virtue of God's seal upon Him, he still remained God. But inasmuch as He was to take the form of a servant and become obedient unto death, not grasping at His equality with God, He emptied Himself through obedience to take the form of a slave. And He emptied Himself of the form of God, that is, of that wherein He was equal with God — not that He regarded His equality with God as any encroachment — although He was in the form of God and equal with God and sealed by God as God.

At this point I ask whether He who remains as God in the form of God is a different kind of God, as we see with seals regarding the images that stamp and those that are stamped, since a steel die pressed into lead or a gem pressed into wax shapes the figure carved in it or impresses what stands out in relief upon it. But if anyone is so foolish and senseless as to think that what God fashions to be God, belonging to Himself, is anything other than God, and that He who is in the form of God is in any way anything other than God after the mystery of His Incarnation and of His humility, made perfect through obedience even to the death of the cross, he will hear, by the confession of things in heaven and things on earth and things under the earth and of every tongue, that Jesus is in the glory of God the Father. If then, when His form had become that of a slave He remains in such glory, how, I ask, did He remain when in the form of God? Must not Christ the Spirit have been in the physis of God—for this is what is meant by "in the glory of God"—when Christ as Jesus, that is, born as man, exists in the glory of God the Father?

46. At this point I ask whether He Who abides as God in the form of God is a God of another kind, as we perceive in the case of seals in respect of the likenesses which stamp and those which are stamped, since a steel die impressed upon lead or a gem upon wax shapes the figure cut in it or imprints that which stands in relief upon it. But if there be any one so foolish and senseless as to think that that, pertaining to Himself, which God fashions to be God, is anything but God, and that He Who is in the form of God is in any respect anything else save God after the mystery of His Incarnation and of His humility, made perfect through obedience even unto the death of the cross, he shall hear, by the confession of things in heaven and things on earth and things under the earth and of every tongue, that Jesus is in the glory of God the Father. If then, when His form had become that of a slave He abides in such glory, how, I ask, did He abide when in the form of God? Must not Christ the Spirit have been in the nature of Gods — for this is what is meant by 'in the glory of God' — when Christ as Jesus, that is, born as man, exists in the glory of God the Father?

In all things the blessed Apostle preserves the unchangeable teaching of the Gospel faith. The Lord Jesus Christ is proclaimed as God in such a way that the Apostle's faith neither falls away into confessing two Gods by calling Him a God of a different order, nor leaves an opening for the unholy doctrine of a single and solitary God by making God the Son inseparable from the Father. For when he says "in the form of God" and "in the glory of the Father," the Apostle neither teaches that They differ from one another, nor allows us to think of Him as not existing. For He Who is in the form of God neither ends up becoming another God nor loses His own Godhead, because He cannot be severed from the form of God since He exists in it, nor is He Who is in the form of God not God. Just as He Who is in the glory of God cannot be anything other than God, and since He is God in the glory of God, He cannot be proclaimed as another god different from the true God, seeing that by the very fact that He is in the glory of God, He naturally possesses from Him in Whose glory He is the property of divinity.

47. In all things the blessed Apostle preserves the unchangeable teaching of the Gospel faith. The Lord Jesus Christ is proclaimed as God in such wise that neither does the Apostle's faith, by calling Him a God of a different order, fall away to the confession of two Gods, nor by making God the Son inseparable from the Father does it leave an opening for the unholy doctrine of a single and solitary God. For when he says, in the form of God and in the glory of the Father the Apostle neither teaches that They differ one from another, nor allows us to think of Him as not existing. For He Who is in the form of God neither ends by becoming another God nor Himself loses His Godhead: for He cannot be severed from the form of God since He exists in it, nor is He, Who is in the form of God, not God Just as He Who is in the glory of God cannot be anything else than God, and, since He is God in the glory of God, cannot be proclaimed as another god and one different from the true God, seeing that by reason of the fact that He is in the glory of God He possesses naturally from Him in Whose glory He is, the property of divinity.

48. But there is no danger that the one faith will stop being unified because it is preached in different ways. The Evangelist taught that our Lord said, "He who has seen Me has seen the Father also." But has Paul, the teacher of the Gentiles, forgotten or concealed the meaning of the Lord's words when he says, "Who is the image of the invisible God"? I ask whether He is the visible likeness of the invisible God, and whether the infinite God can be presented to our sight in the likeness of a finite form. For a likeness must reproduce the form of what it represents. However, let those who claim the Son has a different physis decide what kind of likeness of the invisible God they want the Son to be. Is it a bodily likeness exposed to our eyes, moving from place to place with human walk and movement? No, but let them remember that according to the Gospels and the Prophets, both Christ is a Spirit and God is a Spirit. If they confine this Christ the Spirit within the limits of shape and body, such a bodily Christ will not be the likeness of the invisible God, nor will a finite limitation represent what is infinite.

48. But there is no danger that the one faith will cease to be such through diversity in its preaching. The Evangelist had taught that our Lord said, He that has seen Me, has seen the Father also. John 14:9 But has Paul, the teacher of the Gentiles, forgotten or kept back the meaning of the Lord's words, when he says, Who is the image of the invisible God Colossians 1:15? I ask whether He is the visible likeness of the invisible God, and whether the infinite God can also be presented to view under the likeness of a finite form? For a likeness must needs repeat the form of that of which it is the likeness. Let those, however, who will have a nature of a different sort in the Son determine what sort of likeness of the invisible God they wish the Son to be. Is it a bodily likeness exposed to the gaze, and moving from place to place with human gait and motion? Nay, but let them remember that according to the Gospels and the Prophets both Christ is a Spirit and God is a Spirit. If they confine this Christ the Spirit within the bounds of shape and body, such a corporeal Christ will not be the likeness of the invisible God, nor will a finite limitation represent that which is infinite.

Neither did the Lord leave us in doubt when He said, "He who has seen Me has seen the Father also," nor was the Apostle silent about His nature when he wrote, "Who is the image of the invisible God." The Lord had said, "If I do not do the works of My Father, believe Me not," teaching them to see the Father in Himself through the fact that He did the Father's works. By perceiving the power of His nature, they would understand the nature of that power they perceived. Therefore the Apostle, proclaiming that this is the image of God, says, "Who is the image of the invisible God, the first-born of all creation; for in Him all things were made in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through Him and in Him, and He is before all, and for Him all things consist. And He is the head of the body, the Church, Who is the beginning, the first-born from the dead, that in all things He might have the pre-eminence. For it was the good pleasure of the Father that in Him all the fullness should dwell, and through Him all things should be reconciled to Him." So through the power of these works He is the image of God. Certainly the Creator of invisible things is not compelled by any necessity inherent in His nature to be the visible image of the invisible God. And to prevent Him from being regarded as the likeness of the form rather than of the nature, He is called the likeness of the invisible God so that we may understand through His exercise of the powers—not the invisible attributes—of the Divine nature, that that nature is in Him.

49. But, as it is, neither did the Lord leave us in doubt: He who has seen Me, has seen the Father also; nor was the Apostle silent as to His nature, Who is the image of the invisible God. For the Lord had said, If I do not the works of My Father, believe Me not John 10:37, teaching them to see the Father in Himself in that He did the works of the Father; that through perceiving the power of His nature they might understand the nature of that power which they perceived. Wherefore the Apostle proclaiming that this is the image of God, says, Who is the image of the invisible God, the first-born of all creation; for in Him were all things made in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through Him and in Him, and He is before all, and for Him all things consist. And He is the head of the body, the Church, Who is the beginning, the first-born from the dead, that in all things He might have the pre-eminence. For it was the good pleasure of the Father that in Him should all the fullness dwell, and through Him all things should be reconciled to Him. Colossians 1:15-20 So through the power of these works He is the image of God. For assuredly the Creator of things invisible is not compelled by any necessity inherent in His nature to be the visible image of the invisible God. And lest He should be regarded as the likeness of the form and not of the nature, He is styled the likeness of the invisible God in order that we may understand by His exercise of the powers (not the invisible attributes) of the Divine nature, that that nature is in Him.

Therefore, He is the firstborn of every creature because all things were created in Him. And in case anyone should dare to attribute the creation of all things in Himself to anyone other than Him, Paul says, "All things have been created through Him and in Him, and He is before all, and for Him all things consist." So all things consist for Him who is before all things and in whom are all things. Now this describes the origin of created things. But concerning the plan by which He took on our body, Paul adds, "And He is the head of the body, the Church: who is the beginning, the firstborn from the dead, so that in all things He might have the preeminence. For it was the Father's good pleasure that in Him should all the fullness dwell, and that through Him all things should be reconciled to Him." The Apostle has connected the spiritual mysteries with their material results. For He who is the image of the invisible God is Himself the head of His body, the Church, and He who is the firstborn of every creature is at the same time the beginning, the firstborn from the dead, so that in all things He might have the preeminence. He is for us the Body while He is also the image of God, since He who is the firstborn of created things is at the same time the firstborn for eternity. This means that just as spiritual things, being created in the Firstborn, owe their continued existence to Him, so also all human things owe it to Him that in the Firstborn from the dead they are born again into eternity. For He is Himself the beginning, who as Son is therefore the image, and because He is the image, He is of God. Furthermore, He is the firstborn of every created thing, possessing in Himself the origin of the universe, and again He is the head of His body, the Church, and the firstborn from the dead, so that in all things He has the preeminence. And because all things consist for Him, in Him the fullness of the Godhead is pleased to dwell, for in Him all things are reconciled through Him to Him, through whom all things were created in Himself.

50. He is accordingly the first-born of every creature because in Him all things were created. And lest any one should dare to refer to any other than Him the creation of all things in Himself, he says, All things have been created through Him and in Him, and He is before all, and for Him all things consist. All things then consist for Him Who is before all things, and in Whom are all things. Now this indeed describes the origin of created things. But concerning the dispensation by which He assumed our body, he adds, And He is the head of the body, the Church: Who is the beginning, the first-born from the dead: that in all things He might have the pre-eminence. For it was the good pleasure of the Father that in Him should all the fullness dwell, and that through Him all things should be reconciled to Him. The Apostle has assigned to the spiritual mysteries their material effects. For He Who is the image of the invisible God is Himself the head of His body, the Church, and He Who is the first-born of every creature is at the same time the beginning, the first born from the dead: that in all things He might have the pre-eminence, being for us the Body, while He is also the image of God, since He, Who is the first-born of created things, is at the same time the first-born for eternity; so that as to Him things spiritual, being created in the First-born, owe it that they abide, even so all things human also owe it to Him that in the First-born from the dead they are born again into eternity. For He is Himself the beginning, Who as Son is therefore the image, and because the image, is of God. Further He is the first-born of every created thing, possessing in Himself the origin of the universe: and again He is the head of His body, the Church, and the first-born from the dead, so that in all things He has the pre-eminence. And because all things consist for Him, in Him the fullness of the Godhead is pleased to dwell, for in Him all things are reconciled through Him to Him, through Whom all things were created in Himself.

Do you now see what it means to be the image of God? It means that all things are created in Him through Him. Since all things are created in Him, understand that He whose image He is also creates all things in Him. And since all things that are created in Him are also created through Him, recognize that the nature of the one whose image He is is present in Him who is the image. For through Himself He creates the things that are created in Him, just as through Himself all things are reconciled in Him. Since they are reconciled in Him, recognize in Him the nature of the Father's unity, reconciling all things to Himself in Him. Since all things are reconciled through Him, understand that He is reconciling to the Father in Himself all things that He reconciled through Himself. For the same Apostle says, "But all things are from God, who reconciled us to Himself through Christ, and gave us the ministry of reconciliation: that is, that God was in Christ reconciling the world to Himself." Compare this with the whole mystery of the faith of the Gospel. For He who is seen when Jesus is seen, who works in His works and speaks in His words, also reconciles in His reconciliation. And for this reason, in Him and through Him there is reconciliation, because the Father abiding in Him through a like nature restored the world to Himself by reconciliation through and in Him.

51. Do you now perceive what it is to be the image of God? It means that all things are created in Him through Him. Whereas all things are created in Him, understand that He, Whose image He is, also creates all things in Him. And since all things which are created in Him are also created through Him, recognize that in Him Who is the image there is present the nature of Him, Whose image He is. For through Himself He creates the things which are created in Him, just as through Himself all things are reconciled in Him. Inasmuch as they are reconciled in Him, recognise in Him the nature of the Father's unity, reconciling all things to Himself in Him. Inasmuch as all things are reconciled through Him, perceive Him reconciling to the Father in Himself all things which He reconciled through Himself. For the same Apostle says, But all things are from God, Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation: to wit, that God was in Christ reconciling the world unto Himself. 2 Corinthians 5:18-19 Compare with this the whole mystery of the faith of the Gospel. For He Who is seen when Jesus is seen, Who works in His works, and speaks in His words, also reconciles in His reconciliation. And for this cause, in Him and through Him there is reconciliation, because the Father abiding in Him through a like nature restored the world to Himself by reconciliation through and in Him.

Thus God, out of regard for human weakness, has not set forth the faith in bare and uncertain statements. For although the authority of our Lord's mere words compelled their acceptance by itself, He has nevertheless informed our reason by a revelation that explains their meaning, so that we might learn to know His words, "I and the Father are one," by means of that which was itself the cause of the unity in question. For in saying that the Father speaks in His words, and works through His working, and judges through His judgment, and is seen in His manifestation, and reconciles through His reconciliation, and abides in Him while He in turn abides in the Father—what more fitting words, I ask, could He have employed in His teaching to suit the faculties of our reason, that we might believe in their unity, than those by which, through the truth of the birth and the unity of the physis, it is declared that whatever the Son did and said, the Father said and did in the Son? This says nothing of a physis foreign to Himself, or added by creation to God, or born into Godhead by a partition of God, but it indicates the divinity of one who by a perfect birth is begotten perfect God, who has so confident an assurance of His physis that He says, "I in the Father and the Father in Me," and again, "All things whatsoever the Father has are Mine." For nothing of the Godhead is lacking in Him, in whose working and speaking and manifestation God works and speaks and is beheld. They are not two Gods who in their working and words and manifestation put on a semblance of unity. Neither is He a solitary God who in the works and words and sight of God Himself worked and spoke and was seen as God. The Church understands this. The Synagogue does not believe, philosophy does not know, that being One of One, Whole of Whole, God and Son, He has neither by His birth deprived the Father of His completeness, nor failed to possess the same completeness in Himself by right of His birth. And whoever is caught in this folly of unbelief is a disciple either of the Jews or of the heathen.

52. Thus God out of regard for human weakness has not set forth the faith in bare and uncertain statements. For although the authority of our Lord's mere words of itself compelled their acceptance, He nevertheless has informed our reason by a revelation which explains their meaning, that we might learn to know His words, I and the Father are one John 10:30, by means of that which was itself the cause of the unity in question. For in saying that the Father speaks in His words, and works through His working, and judges through His judgment, and is seen in His manifestation, and reconciles through His reconciliation, and abides in Him, while He in turn abides in the Father — what more fitting words, I ask, could He have employed in His teaching to suit the faculties of our reason, that we might believe in Their unity, than those by which, through the truth of the birth and the unity of the nature, it is declared that whatever the Son did and said, the Father said and did in the Son? This says nothing of a nature foreign to Himself, or added by creation to God, or born into Godhead by a partition of God, but it betokens the divinity of One Who by a perfect birth is begotten perfect God, Who has so confident an assurance of His nature that He says, I in the Father and the Father in Me, and again, All things whatsoever the Father has are Mine. For nought of the Godhead is lacking in Him, in Whose working and speaking and manifestation God works and speaks and is beheld. They are not two Gods, Who in their working and words and manifestation put on a semblance of unity. Neither is He a solitary God. Who in the works and words and sight of God, Himself worked and spoke and was seen as God. The Church understands this. The Synagogue does not believe, philosophy does not know, that being One of One, Whole of Whole, God and Son, He has neither by His birth deprived the Father of His completeness, nor failed to possess the same completeness in Himself by right of His birth. And whosoever is caught in this folly of unbelief is a disciple either of the Jews or of the heathen.

To help you understand the Lord's saying, "All things whatsoever the Father has are Mine," learn the teaching and faith of the Apostle who said, "Take heed lest any lead you astray through philosophy and vain deceit, after the tradition of men, after the elements of the world and not after Christ; for in Him dwells the fullness of Godhead bodily." Anyone who does not know Christ to be the true God, who does not recognize in Him the fullness of Godhead, is of the world and follows human teaching and is a victim of philosophy. The human mind knows only what it understands, and the world's powers of belief are limited, since it judges according to the laws of the material elements and considers possible only what it can see or do. The elements of the world came into being out of nothing, but Christ's continuity of existence did not begin in what does not exist, nor did He ever begin to exist—He took from the beginning a beginning which is eternal. The elements of the world are either without life or have emerged from that state into life, but Christ is life, born to be living God from the living God. The elements of the world have been established by God, but they are not God: Christ as God of God is Himself wholly all that God is. The elements of the world, since they are within it, cannot possibly rise out of their condition and cease to be within it, but Christ, while having God within Himself through the Mystery, is Himself in God. The elements of the universe, generating from themselves creatures with a life like their own, do indeed through the exercise of their bodily functions bestow upon them from their own bodies the beginnings of life, but they are not themselves present as living beings in their offspring, whereas in Christ all the fullness of the Godhead is present in bodily shape.

53. Now that you may understand the saying of the Lord, when He said, All things whatsoever the Father has are Mine John 16:15, learn the teaching and faith of the Apostle who said, Take heed lest any lead you astray through philosophy and vain deceit, after the tradition of men, after the elements of the world and not after Christ; for in Him dwells the fullness of Godhead bodily. Colossians 2:8-9 That man is of the world and savours of the teaching of men and is the victim of philosophy, who does not know Christ to be the true God, who does not recognise in Him the fullness of Godhead. The mind of man knows only that which it understands, and the world's powers of belief are limited, since it judges according to the laws of the material elements that that alone is possible which it can see or do. For the elements of the world have come into being out of nothing, but Christ's continuity of existence did not begin in the non-existent, nor did He ever begin to exist, but He took from the beginning a beginning which is eternal. The elements of the world are either without life, or have issued out of this stage into life, but Christ is life, born to be living God from the living God. The elements of the world have been established by God, but they are not God: Christ as God of God is Himself wholly all that God is. The elements of the world, since they are within it, cannot possibly rise out of their condition and cease to be within it, but Christ, while having God within Himself through the Mystery, is Himself in God. The elements of the universe, generating from themselves creatures with a life like their own, do indeed through the exercise of their bodily functions bestow upon them from their own bodies the beginnings of life, but they are not themselves present as living beings in their offspring, whereas in Christ all the fullness of the Godhead is present in bodily shape.

I now ask: whose Godhead is it that dwells fully in Him? If it is not the Father's, then what other God are you—misleading preacher of one God—forcing on me as the one whose Godhead dwells fully in Christ? But if it is the Father's Godhead, then explain to me how this fullness dwells in Him bodily. If you claim the Father remains in the Son bodily, then the Father, while dwelling in the Son, would not exist in Himself. But if instead—and this is the truer view—the Godhead remaining in Him in bodily form reveals within Him the reality of the physis of God from God, since God is in Him, remaining not through condescension or through will but through birth, truly and wholly in bodily fullness according to what He is; and since, in the entire scope of His being, He was born through His divine birth to be God, and within the Godhead there is no difference or dissimilarity except that in Christ He dwells in bodily form, and yet whatever dwells in Him bodily is according to the fullness of Godhead—then why follow human teachings? Why cling to the teaching of empty lies? Why speak of "agreement" or "harmony of will" or "a creature"? The fullness of Godhead dwells in Christ bodily.

54. Now I ask, whose Godhead is it whereof the fullness dwells in Him? If it be not that of the Father, what other God do you, misleading preacher of one God, thrust upon me as Him Whose Godhead dwells fully in Christ? But if it be that of the Father, inform me how this fullness dwells in Him in bodily fashion. If you hold that the Father abides in the Son in bodily fashion, the Father, while dwelling in the Son, will not exist in Himself. If on the other hand, and this is more true, the Godhead abiding in Him in bodily shape displays within Him the verity of the nature of God from God, inasmuch as God is in Him, abiding neither through condescension nor through will but by birth, true and wholly in bodily fullness according as He is; and inasmuch as, in the whole compass of His being, He was born by His divine birth to be God, and within the Godhead there is no difference or dissimilarity, except that in Christ He dwells in bodily form, and yet whatever dwells in Him bodily is according to the fullness of Godhead; why follow after the doctrines of men? Why cleave to the teaching of empty falsehoods? Why talk of 'agreement' or 'harmony of will?' or 'a creature?' The fullness of Godhead dwells in Christ bodily.

The Apostle has held firmly to the rule of his faith by teaching that the fullness of the Godhead dwelt in Christ bodily. He did this so that the teaching of the faith would not degenerate into an impious claim of a oneness of Persons, nor break out into the sinful madness of believing in two different natures. The fullness of Godhead that dwells in Christ in bodily fashion is neither solitary nor separable. The fullness in bodily form does not allow any division from the other bodily fullness, and the indwelling Godhead cannot be considered to also be the dwelling-place of the Godhead. Christ is so constituted that the fullness of Godhead dwells in Him in bodily fashion, and this fullness must be understood as one in nature with Christ. Take every opportunity you can find for your arguments, sharpen the points of your blasphemous reasoning. At least name the imaginary being whose fullness of Godhead it is that dwells in Christ in bodily fashion. For He is Christ, and dwelling in Him in bodily fashion is the fullness of Godhead.

55. The Apostle has herein held fast to the canon of his faith, by teaching that the fullness of the Godhead dwelt in Christ bodily; and this, in order that the teaching of the faith might not degenerate into an unholy profession of a oneness of Persons or sinful frenzy break forth into the belief of two different natures. For the fullness of Godhead which dwells in Christ in bodily fashion is neither solitary nor separable; for the fullness in bodily form does not admit any partition from the other bodily fullness, and the indwelling Godhead cannot be regarded as also the dwelling-place of the Godhead. And Christ is so constituted that the fullness of Godhead dwells in Him in bodily fashion, and that this fullness must be held one in nature with Christ. Lay hands on every chance that offers for your quibbles, sharpen the points of your blasphemous wit. Name, at least, the imaginary being whose fullness of Godhead it is which dwells in Christ in bodily fashion. For He is Christ, and there is dwelling in Him in bodily fashion the fullness of Godhead.

If you want to understand what it means to 'dwell in bodily fashion,' grasp what it means to speak in someone who speaks, to be seen in someone who is seen, to work in someone who works, to be God in God, whole from whole, one from one. In this way you will learn what is meant by the fullness of God in bodily form. Remember also that the Apostle does not remain silent about whose Godhead dwells fully in Christ in bodily fashion, for he says, "For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity." So it is His Godhead that dwells in Christ in bodily fashion—not partially but wholly, not in separate parts but in fullness. They dwell together in such a way that the Two are one, and are so united that the One Who is God does not differ from the Other Who is God. Both are equally divine, since a perfect birth brought forth perfect God. And the birth exists in this perfection because the fullness of the Godhead dwells bodily in God born of God.

56. And if you would know what it is to 'dwell in bodily fashion,' understand what it is to speak in one that speaks, to be seen in one who is seen, to work in one who works, to be God in God, whole of whole, one of one; and thus learn what is meant by the fullness of God in bodily shape. Remember, too, that the Apostle does not keep silence on the question, whose Godhead it is, which dwells fully in Christ in bodily fashion, for he says, For the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and divinity. Romans 1:20 So it is His Godhead that dwells in Christ in bodily fashion, not partially but wholly, not parcelwise but in fullness; and so dwelling that the Two are one, and so one, that the One Who is God does not differ from the Other Who is God: Both so equally divine, as a perfect birth engendered perfect God. And the birth exists thus in its perfection, because the fullness of the Godhead dwells bodily in God born of God.