{"slug":"stoa0293d.stoa005.opp-lat1","id":"latin:ogl-pl:stoa0293d.stoa005.opp-lat1","title":"Contra Marivadum Arianum Diaconum Libri Tres","title_source":"Contra Marivadum Arianum Diaconum Libri Tres","author":"Vigilius Tapsensis","genre":"polemic","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:16:47Z","cost_usd":0.018347},"source":{"registry_id":"latin:ogl-pl:stoa0293d.stoa005.opp-lat1","work_id":"stoa0293d.stoa005.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0293d/stoa005/stoa0293d.stoa005.opp-lat1.xml"},"stats":{"passages":191,"english_words":48106,"coptic_letters":0,"source_letters":175270,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0293d/stoa005/stoa0293d.stoa005.opp-lat1.xml"}],"checks":{"work":"stoa0293d.stoa005.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":191,"translated":191,"commentary_passages":0,"commentary_units":0,"english_words":48106,"source_letters":174629,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: polemic in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 191 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":191},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"VIGILII TAPSENSIS CONTRA MARIVADUM ARIANUM DIAGONUM, SUB NOMINE IDACH CLARI CONTRA VARIMADUM.\n\nLIBRI TRES.\n\nPRÆFATIO.\n\nDudum, dilectisimi fratres, in Neapoli, urbe Campaniæ constitutus, cujusdam Varimadi Arianæ sectæ diaconi propositionibns, a quodam Studioso ac religiosi simo viro mihi oblatis, rustico quidem sermone respondens, in uno corpore simul de unitate Trinitatis libellos gessi. Sed quia nunc comperimus, eos hil velle sibi privatis verbis opponi, sed magis propositiones suas desiderant testimoniorum virtutibus oppugnari, mediocribus et ingenii tardioribus consulentes, ita sancto nos Spiritu adjuvante, responsionem nostram universis eorum objectionibus testimonialiter coaptavimus, ut is qui legerit, non nudis, ut solent objicere, verbis, sed legalibus valeat refellere documentis; ut omni ex parte convicti confindantur, et ad nihilum redigantur qui super fundamentum prophetarum et apos olorum dogmata, talia figmenta construere moliuntur. Quod ædificium, quia non auro et argento, neque lapidibus pretiosis, sed ligno fcnoquc et stipulæ comparatur? Cum juxta Apostoli dictum (/ Cor. ut, 13) in ultimo die fuerit igne consumptum, necesse est ut in suo patiantur opere detrimentum: quia difficilius possunt bu;usmoli a pravi dogmatis cursu averti et meliora sectari: quoniam tantum sibi de spiritu auxerunt æsumptionis audaciam, ut ad veritatem fidei nun-. quam omnino perveniant.","english":"THE THREE BOOKS OF VIGILIUS OF THAPSUS AGAINST MARIVADUS THE ARIAN DEACON, UNDER THE NAME OF IDACH THE FAMOUS AGAINST VARIMADUS.\n\nPREFACE.\n\nSome time ago, dearest brothers, while I was staying in Naples, a city of Campania, I responded in plain speech to the propositions of a certain Varimadus, a deacon of the Arian sect, which had been brought to me by a certain studious and most religious man, and I gathered together in one body the little books concerning the unity of the Trinity. But because we have now learned that they do not wish their words to be opposed privately, but rather desire their propositions to be assailed by the power of testimonies, having regard for those of modest and slower intellect, with the Holy Spirit helping us, we have so fitted our response to all their objections by way of testimonies, that the one who reads may be able to refute them not with bare words, as they are accustomed to object, but with legal documents; so that, convicted on every side, they may be confounded and brought to nothing, who attempt to build such figments upon the foundation of the prophets and the doctrines of the apostles. And this building, because it is compared not to gold and silver, nor to precious stones, but to wood, hay, and stubble, when according to the Apostle's saying (1 Cor. 3:13) it has been consumed by fire on the last day, it is necessary that they suffer loss in their own work; because such men can with difficulty be turned away from the course of a depraved doctrine and pursue better things, since they have increased for themselves so great a boldness of presumption from the spirit that they never at all arrive at the truth of the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Possunt enim caritatem fraternitatis assequi, et fidem cum catholicis tenere perfectam, si de solius Dei potentia, et non de infidelium regum sibi gloriarentur superbia. lis igitur cum a defensoribus catholicae fidei cœperint jure constringi, et nullum sibi subterfugiendi locum viderint suffragari, versutias quasdam inanium verborum solita temeritate non desinunt callida subtilitate contexcre; dicentes quod ea quæ Dominus Salvator noster in Evaugeliis de sua divinitate locutus est, divinarum relicto tramite licterarum; quibusdam interpretationibus universa ad caruis substantiam referunt; dum ipsi potius in eo ipso quod dixit: Pater major me est (Joan. xiv, 28). Et, Ipse me misit. Et, Non veni facere volunta ew meam, sed voluntatem ejus qui me misit (Joan. VI, 38). Et, Transeat a me calix isse; non sicut ego volo, sed sicut tu (Luc. XXII, 42); non in forma servi in qua homo est, astruunt eum Patri æquari non posse, sed in natura qua Deus est; infenoris ab eodem judicant esse substantiæ. Quod utique non dicerent, si eumdem Filium, Deum verum, de Deo vero genitum catholice credidissent. Natura igitur Dei nec augetur, singularis in unitate manendo; nec minuitur de se Filium generando; et manens jugiter in semetipsa perfecta divinitas, idemque erit etiam in perpetuum, quod ab initio erat, antequam cœlum et terram, et omnia elementa legimus accepisse principium.","english":"For they can attain the love of brotherhood and hold the perfect faith with Catholics, if they would glory in the power of God alone, and not in the pride of unbelieving kings. Therefore when they begin to be rightly constrained by the defenders of the Catholic faith, and see that no place of escape affords them support, they do not cease, with their usual rashness, to weave certain subtleties of empty words with cunning cleverness; saying that those things which our Lord and Savior spoke in the Gospels concerning his divinity—having abandoned the path of the divine letters—they refer entirely, by certain interpretations, to the substance of the flesh; while they themselves rather, in that very thing which he said: The Father is greater than I (John 14:28), and, He sent me, and, I did not come to do my own will, but the will of him who sent me (John 6:38), and, Let this cup pass from me; not as I will, but as you will (Luke 22:42)—assert that he cannot be equal to the Father in the form of a servant in which he is man, but in the nature in which he is God; they judge him to be of an inferior substance than the Father. Which they would certainly not say, if they had believed catholically that the same Son is true God, begotten of true God. Therefore the nature of God is neither increased, remaining singular in unity, nor diminished by generating the Son from itself; and the perfect divinity remaining continually in itself, it will also be forever the same, which it was from the beginning, before heaven and earth and all the elements we read received their beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Nunc itaque omissis superfluis et inconditis verbis, quæ ab eis in subversionem fidelium proferuntur, ad ea nunc refellenda pergamus, quæ ex illorum infidelitatis industria, in necem innocentium animarum posita esse cognoscimus. Illorum igitur jam dicta ponenda sunt, quæ ipst adversus nnitatem Trinitatis audacter ac temere posucrunt ut testimoniis testimonia consequenter adhibita, perfidorum tandem superbia comprimatur. Potens est autem ineffabilis Trinitas, ut illa quæ ad sui venerationis cultum pertinent testimonia, cultoribus suis non solum de Veteri, sed etiam de Novo procuret Testamento, quibus vcritas catholicæ fidei comprobetur, et Arianorum falsitas destruatur. Te quoque lector admoneo ut omnia documenta, qua; adversum hanc hæresim ex divinis congesta sunt Scripturis. sagaci mente perquiras; illa præcipue quae de Patre, et Filio et Spiritu sancto, trifaria conjunctione in fine hujus operis sunt posita, sobrie et vigilanter inspicias: et iis proculdubio Patris, et Filii et Spiritus sancti, unam eamdemque inseparabilem, et perpetuam doceberis esse substantiam.","english":"Now therefore, setting aside the superfluous and disordered words which they bring forth for the subversion of the faithful, let us proceed now to refute those things which we recognize to have been set down, by the industry of their unbelief, for the destruction of innocent souls. Therefore their already-mentioned sayings must be set forth, which they themselves have boldly and rashly put forward against the unity of the Trinity, so that, with testimonies applied in sequence to testimonies, the pride of the faithless may at last be crushed. The ineffable Trinity is able, moreover, to provide for its worshippers the testimonies that pertain to the worship of its veneration, not only from the Old but also from the New Testament, by which the truth of the catholic faith may be proved and the falsehood of the Arians destroyed. I warn you also, reader, that you should search out with a keen mind all the documents which have been gathered from the divine Scriptures against this heresy; and especially those which concerning the Father, and the Son, and the Holy Spirit are set down in a threefold conjunction at the end of this work, you should examine soberly and vigilantly: and from them you will undoubtedly be taught that the Father, and the Son, and the Holy Spirit are one and the same inseparable and everlasting substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"LIBER PRIMUS.\n\nQUOD FILIUS SIT UNUS DEUS CUM PATRE.\n\nCAPUT PRIMUM.\n\nDe Trinitate.\n\nSi dixerint: quæ unitas Trinitatis divinis lectionibus poterit edoeeri, cum reque tres unum, neque vous in tribus possit proprie approbari?\n\nResponsio. Audi itaque, et ex iis testimoniis unitatem Trinitatis agnosce, et desine Arianorum pravitatem sequi, ut ab eadem possis peccatorum indulgentiam promereri, Isaia propheta dicenie:Vidi Uominum Sabaoth sedentem super tbronum excelSUm, et Seraphim stabant in circuitu ejus: sex alae uni et sex alæ altiri: duabus velabant faciem, duabus a tem velabant pedes, et duabus volabant, et clamabant alterutrum dicentes: Sanctus, sanctus, sanctus Dominus i eus Sabaoth (lsai. VI). bi Trinitas Dun est, quare tertio sanctus dixerunt? Aut si unitas non est, quare sub trina repetitione unum Denm ac Dominum intimarunt? Si Trinitas non est, cur in Geneseos dicitur: Dixit D 'us, fecit Deus, benedixit Deus (Gen. I)? Si unitas non esi, quare tertio Dens dixit, et non deoa plurali numero comuendavit? Si Trinitas non est, quare in Exodo dictum est tertio, Domine, Domine Deus miserator et misericors (Exod. XXXIV, b)? Si unitas non est, quare dum ter Domine diceret, postea misericors singulariter dicit et non miseratores, ut plures ostenderet, intimavit?","english":"BOOK ONE.\n\nTHAT THE SON IS ONE GOD WITH THE FATHER.\n\nCHAPTER ONE.\n\nOn the Trinity.\n\nIf they have said: what unity of the Trinity can be taught from the divine readings, since neither can the three be properly approved as one, nor one in three?\n\nAnswer. Hear therefore, and from these testimonies acknowledge the unity of the Trinity, and cease to follow the depravity of the Arians, so that you may be able to merit from it the forgiveness of sins, with the prophet Isaiah saying: I saw the Lord Sabaoth sitting upon a throne high and lifted up, and the Seraphim stood round about him: six wings to the one and six wings to the other: with two they veiled his face, with two they veiled his feet, and with two they flew, and they cried one to another saying: Holy, holy, holy Lord God Sabaoth (Isa. VI). If here the Trinity is one, why did they say holy three times? Or if there is not a unity, why under the threefold repetition did they intimate one God and Lord? If there is not a Trinity, why is it said in Genesis: God said, God made, God blessed (Gen. I)? If there is not a unity, why did God say it three times, and not commend it by the plural number of gods? If there is not a Trinity, why was it said three times in Exodus, Lord, Lord God merciful and compassionate (Exod. XXXIV)? If there is not a unity, why, when he said Lord three times, does he afterwards say merciful in the singular and not merciful ones, so as to intimate that there are many?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Si Trinitas non est, cur Abraham ad ilicem Mambre aperte sedenti tribus occurrens, uni Domine dicit, et non ut viderat tribus salutationis obsequium reddidit (Gen. XVIII)? Si unitas non est, quare cum Moysi, Deus Abraham, et Deus Isaac, et Deus Jacob tertio diceretur, unitatem ostendens, hoc mihi nomen est, dixit (Exod. III, 15); et non hæc sunt nomina designavit? Si Trinitas non est, quare David tertio dixit: Benedicat nos Deus, Deus noster, benedicat nos Deus (Psal. LXVI, 8)? Si unitas non est, quare cum tertio Deum nominasset, benedicat dixit, et non benedicant adjunxit? Si Trinitas non est, cur Isaias donuo dixit: Dominus Deus Sabaolh, Deus Israel, qui sedes super cherubim (Isai. XXXVII, 16)? Si unitas non est, quare qui aedes dixit, et non qui sedetis astruxit. Si Trinitas non est, quare in Regum dicitur: Domine Deus omnipetens, Deus Israel, sermones tui fideles sunt? Si unitas non est, quire tui dicitur, et non vestri potius intimatur? Si Trinitas non est, cur in psalmo quinquagesimo octavo (Vers. 6) canitur, Domine Deus virtutum, Deus Israel, inlende ad visitandas omnes gentes? Si unitas non est, quare intende posuit, et non intendite, ut precatus est intimavit? Si Trinitas non esi, quare in Aporalypsi tertio santus Dominus Deus omnipotens, qui est, et qui erat dici.ur (Apoc. IV, 8)? Si unius non est, quare non qui sunt, et qui erant pluraliter designantur?","english":"If the Trinity is not, why did Abraham, meeting three at the oak of Mamre where one was openly sitting, say to one \"Lord,\" and not render the homage of greeting to three as he had seen (Gen. 18)? If the unity is not, why, when \"God of Abraham, and God of Isaac, and God of Jacob\" was said to Moses a third time, showing unity, did he say \"this is my name\" (Exod. 3:15), and not designate \"these are the names\"? If the Trinity is not, why did David say three times: \"May God bless us, our God, may God bless us\" (Ps. 66:8)? If the unity is not, why, when he had named God three times, did he say \"may he bless,\" and not add \"may they bless\"? If the Trinity is not, why did Isaiah again say: \"Lord God of hosts, God of Israel, who sits above the cherubim\" (Isa. 37:16)? If the unity is not, why did he say \"who sits,\" and not \"who sit\"? If the Trinity is not, why is it said in Kings: \"Lord God omnipotent, God of Israel, your words are faithful\"? If the unity is not, why is it said \"your,\" and not rather expressed \"your\" in the plural? If the Trinity is not, why is it sung in the fifty-eighth psalm (v. 6): \"Lord God of hosts, God of Israel, attend to visiting all nations\"? If the unity is not, why did he put \"attend,\" and not \"attend\" in the plural, as he expressed in prayer? If the Trinity is not, why is it said in the Apocalypse a third time: \"Holy, Lord God omnipotent, who is, and who was\" (Rev. 4:8)? If it is not of one, why are \"who are\" and \"who were\" designated in the plural?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Si Trinitas non est, quare in Deuteronomio dictum est: Duminus Deus tuus misericors est, audiet vocem tuam (Deut. IV, 31)? Si unitas non est quare, audiet posuit, et non audient intimavit? Si Trinitas non est, quare in Jesu Nave dicitur libro: Dominis Deus deorum e.t (Jos. II, 11)? Si unitas non est, quare est dixit, et non sunt more locutiOnis indixit? Si Trinitas non est, quare Elias orando: D mine, Domine Deus Israel, ostende quia tu es meus (III Rey. XVIII, 36), dixit? Si unitas non est, quare ostende, et non ostendite posuit? Si Trinitas non est cur Mardochæus orando, Domine, Domine Deus omnipotens, omnia in potestate tua sunt (Esther XIII, 9), dixit? Si unitas non est, quare in tua posuit, et non in vestra designavit? Si Trinitas non est, cur etiam Judith orando ait: Domine, Domine Deus omnium virtutum, respice in orationem meam (Judith ix, 17) i Si unitas non est, quare respice posuit et non respicite significavit? Si Trinitas non est, quare in Jeremia dicitur: Dominus Deus vester, Deus verax est (Jerem. i, 10)? Si unitas non est, quare verax est dicit, et non veraces potius intimayit? JSi Trinitas non est, quare in Apocalypsi scriptum est: Dominus Deus et Spiritus prophetarum misit angelum suum ostendere servis suis, quæ oportet fieri cito (Apoc. XXII, 6)?","english":"If the Trinity is not, why is it said in Deuteronomy: \"The Lord your God is merciful, he will hear your voice\" (Deut. 4:31)? If the unity is not, why did he put \"he will hear,\" and not indicate \"they will hear\"? If the Trinity is not, why is it said in the book of Joshua son of Nun: \"The Lord God of gods\" (Josh. 2:11)? If the unity is not, why did he say \"is,\" and not rather indicate \"are\" by manner of speaking? If the Trinity is not, why did Elijah say in prayer: \"O Lord, Lord God of Israel, show that you are mine\" (3 Kings 18:36)? If the unity is not, why did he put \"show,\" and not \"show ye\"? If the Trinity is not, why did Mordecai say in prayer: \"O Lord, Lord God almighty, all things are in your power\" (Esther 13:9)? If the unity is not, why did he put \"in your,\" and not designate \"in your\" (plural)? If the Trinity is not, why also did Judith say in prayer: \"O Lord, Lord God of all powers, look upon my prayer\" (Judith 9:17)? If the unity is not, why did he put \"look,\" and not signify \"look ye\"? If the Trinity is not, why is it said in Jeremiah: \"The Lord your God, God is truthful\" (Jer. 1:10)? If the unity is not, why does he say \"is truthful,\" and not rather indicate \"are truthful\"? If the Trinity is not, why is it written in the Apocalypse: \"The Lord God and the Spirit of the prophets sent his angel to show his servants what must soon take place\" (Apoc. 22:6)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Si unitas non est, quare cum Patrem et Filium et Spiritum sanctum nominasset, misit dicit, et non miserunt sub textu trium personarum et nuInero indixit? Si Trinitas non est, quare ip Deuteronomio dicitur, Dominus Deus vester, hic est Deus (Deut. x, 17)? Si unitas non est, quare hic est dixit, non ii sunt plurali numero designavit? Si Trinitas non est, quare in eodem libro dicitur: Dominus Deus tuus, Deus magnus et potens est (Ibid.)? Si unitas non est, quare magnus et potens est dicitur, et non magni et potentes pluraliter nominantur? Cur Tobias, cum fil um suum in Rages civitatem cum Raphael archangelo mitteret, bencdicens eum, ita dixissc docetur: Deus Abraham, et Deus Jacob, et Deus Isaac, ipse impleat benedictionem suam in vobis (Tob. VII, 15)? Si unitas non est, quare ipse impleat dixit, et non ipsi impleant inlimavil? Postremo si Trinitas non est, quare Dominus discipulos suos, in nomine Patris, et Filii et Spiritus sancti, universas gentes docuit baptizire (Matth. XXVIII, 19)? Si unitas non est, quare in nomine dixit, et non in nominibus percipicndum perdocuit? Si Trinitas non est, quare Paulus apostolus ait: Ex ipso, et per ipsum, ct in ipso sunt omnia (Rom. XI, 56)? Si unitas non est, quare ex ipso posuit, et non ex ipsis astruxit?","english":"If the unity is not, why, when he had named the Father and the Son and the Holy Spirit, did he say \"he sent\" and not \"they sent,\" and why did he indicate one in the text and number of three persons? If the Trinity is not, why is it said in Deuteronomy: \"The Lord your God, this is God\" (Deut. 10:17)? If the unity is not, why did he say \"this is\" and not designate \"these are\" in the plural number? If the Trinity is not, why is it said in the same book: \"The Lord your God, God is great and mighty\" (Ibid.)? If the unity is not, why is he said to be \"great and mighty\" and not named \"great and mighty\" in the plural? Why is Tobias, when he was sending his son to the city of Rages with Raphael the archangel, taught to have said thus in blessing him: \"God of Abraham, and God of Jacob, and God of Isaac, may he himself fulfill his blessing in you\" (Tob. 7:15)? If the unity is not, why did he say \"may he himself fulfill\" and not \"may they fulfill\"? Lastly, if the Trinity is not, why did the Lord teach his disciples to baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19)? If the unity is not, why did he say \"in the name\" and not teach that it must be received \"in the names\"? If the Trinity is not, why does the apostle Paul say: \"From him, and through him, and in him are all things\" (Rom. 11:36)? If the unity is not, why did he set down \"from him\" and not assert \"from them\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Si enim cerlo certius volueris unitatem Trinitatis agnoscere, a saepe dicto doctore gentium apostolo poteris universa condiscere, et sequi catholicam fidem, et Arianorum respuere pravitatem: Gratia Domini nostri Jesu Christi, inquit, et carilas Dci, et communicatio sancti Spiritus cum omnibus vobis (II Cor. XIII, 13). Si enim gratia, caritas et communicatio Spiritus sancti ipsa est, et Patris et Filii, quomodo in Trinitate unum non sunt, qui natura atque substantia ab invicem separari non possunt?\n\nCAPUT II.\n\nDe unitate Patris et Filii.\n\nSi tibi dixerint: quomodo Pater et Filius unus est Deus, cum præter Patrem non sit alius Deus. qui dicatur invisibilis et ingenitus?\n\nResponsio. Quod vero vos Patrem et Filium unum Deum profiteri non vultis, ros etiam nos unum et verum Deum a prophetis et apostolis ostendimus praedicatum, a quibus etiam Spiritum sanctum credimus non discretum, Isaia propheta dicente: Ego sum Deus: et non est praeter me alius, per memetipsum juro, quia exivit ex ore meo veritas, et sermo meus non auferetur, quia mihi inclinabitur omne genu, et omnis lingua jurabit per Dominum, dicens: Justitia et gloria ad eum veniet (Isai. XLV, 22).","english":"For if you wish to recognize the unity of the Trinity more certainly than daylight, you can learn all things from the often-mentioned teacher of the Gentiles, the apostle, and follow the catholic faith and reject the depravity of the Arians: \"The grace of our Lord Jesus Christ,\" he says, \"and the love of God, and the communication of the Holy Spirit be with you all\" (2 Cor. 13:13). For if the grace, love, and communication of the Holy Spirit are themselves also of the Father and of the Son, how are they not one in the Trinity, who by nature and substance cannot be separated from one another?\n\nCHAPTER II.\n\nOn the unity of the Father and the Son.\n\nIf they have said to you: how is the Father and the Son one God, when besides the Father there is no other God who is called invisible and unbegotten?\n\nAnswer. But whereas you are unwilling to profess the Father and the Son to be one God, we also show that one and true God was preached by the prophets and apostles, by whom we also believe the Holy Spirit is not separate, the prophet Isaiah saying: \"I am God, and there is no other besides me; I swear by myself, that truth has gone forth from my mouth, and my word shall not be taken away, because every knee shall bow to me, and every tongue shall swear by the Lord, saying: Justice and glory shall come to him\" (Isa. 45:22).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Et ut in hoc testimonio Patrem et Filium simul fuisse cognoscas, Paulum apostolum audi dicentem, ut in nomine Jesu, omne genu flectatur, coelestium, terrestrium, et infernorum, et omnis lingua confiteatur, quoniam Dominus Jesus Christus in gloria est Dei Patris omnipotentis (Philip. II, 10). Quod si sccundum te Filius minor est Patrc suo, ergo minorata est et gloria Pa(ris in Filio: et ubi est quod in Salomone Scriptura loquitur, dicens: Sicut enim in conspectu eorum, inquit, manifestatus est in nobis, et ita in conspectu nostro manifestaberis in illis, ut cognoscant te sicut cognovimus, quoniam non est alius Deus, præter te, Domine (Eccli. XXXVI, 4). Diligenter attende, ct cognosce Filium esse, qui manifestabitur in judicio, dum venerit vivos ct mortuos judicare. Item Isaias: Audite domus Jacob, ct residuum Israel, qui egredimini ex utero, et erudimini a puero usque ad senectutem: ab initio ego sum, et quousque senescatis ego sum, ego feci, ego sustineo, ego remittam, ego suscipiam, dicit Dominus (Isai. XLVI, 3). Et iterum: Ego sum Dominus Deus: et praeter me non est alius Deus: adnuntians novissima priusquam fiant, et statim consummata sunt (Ibid., 9). Item ibi: Audi me Jacob, et lsrael, quae ego feci: Ego sum Dominus Deus tuus, et non est alius pratcr me. Item ibi: Ego sum Dominus Deus, primus, et ego novissimus, et in ea quæ ventura sunt in novissimo ego sum (Isai.","english":"And so that you may recognize in this testimony that the Father and the Son were together, hear the apostle Paul saying: that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father almighty (Phil. 2:10). But if, according to you, the Son is less than his Father, then the glory of the Father is also diminished in the Son. And where is what the Scripture says in Solomon: For as, it says, he was made manifest in their sight, so will you be made manifest in our sight to them, that they may know you as we have known you, because there is no other God besides you, O Lord (Sir. 36:4). Attend diligently and recognize that it is the Son who will be made manifest in judgment, when he comes to judge the living and the dead. Likewise Isaiah: Hear, house of Jacob, and the remnant of Israel, who are carried from the womb and instructed from childhood even to old age: from the beginning I am, and until you grow old I am; I have made, I sustain, I will forgive, I will receive, says the Lord (Isa. 46:3). And again: I am the Lord God, and besides me there is no other God, announcing the last things before they come to pass, and immediately they are accomplished (ibid., 9). Likewise there: Hear me, Jacob, and Israel, whom I have made: I am the Lord your God, and there is no other besides me. Likewise there: I am the Lord God, the first, and I am the last, and in those things which are to come in the last time, I am (Isa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"XLVIII, 12). Item ibi: Ego sum Deus, qui te creavi, et adjuvi, et communivi dextera mea.\n\nEt unitatem Patris et Filii Isaias assignans loquitur dicens: Ego testis vester, dicit Dominus Deus: ct puer meus, quem ego elegi, ut sciatis et credatis, quia ego sum; ante me non fuit alius, et post me non erit,Isai. XLIII, 10).\n\nUnum tibi, o hæretice, elige duobus: aut fatere Patrem et Filium unum Deum, aut si solum Patrem Deum esse contendis; ergo tibi Dominus Jesus Christus Dei Filius, non erit Deus, quia scriptum est: Ante me non fuit alius et post me non erit. Si secundum te ita est, cur Apostolus (Rom. ix, 5) prædicat talia, et eumdem Filium Deum super omnia benedictum insinuat? Quorum patres, inquit, et ex quibus Christus secundum carnem, qui est super omnia Deus bencdictus in saecula. Item Isaias sic dicit: Dominus Deus Israel qui libcravit eos de Ægypto, ego sum primus, et ego post hæc, et preter ma non est Deus sicut ego sum, qui stet et vocet et praeparet mihi ex quo hominem feci in sæculo (Isai. XLIV, 6). Item ibi: Iste est Deus, ct nescicbamus, et non est alius Deus praeter te: Tu enim es Deus, et nesciebamus, Deus Israel Salvator (Isai. XLV, 15). Si unus Deus non sunt Pater et Filius, quis est hic Deus in quo esse dicitur Deus, præter queri alium Deum non esse propheta sub numcro protestatur?","english":"XLVIII, 12). Likewise there: I am God, who created you, and helped you, and strengthened you with my right hand.\n\nAnd Isaiah, assigning the unity of the Father and the Son, speaks, saying: I am your witness, says the Lord God, and my servant whom I have chosen, that you may know and believe that I am he; before me there was no other, and after me there will be none (Isa. XLIII, 10).\n\nChoose for yourself, O heretic, one of two things: either confess that the Father and the Son are one God, or, if you contend that the Father alone is God, then the Lord Jesus Christ, the Son of God, will not be God for you, because it is written: Before me there was no other, and after me there will be none. If it is so according to you, why does the Apostle preach such things (Rom. IX, 5), and declare that the same Son is God blessed above all things? Of whom are the fathers, he says, and from whom is Christ according to the flesh, who is God blessed above all things forever. Likewise Isaiah says thus: The Lord God of Israel, who delivered them from Egypt, I am the first, and I am after these things, and besides me there is no God like me, who stands and calls and prepares for me from the time I made man in the world (Isa. XLIV, 6). Likewise there: This is God, and we did not know, and there is no other God besides you: for you are God, and we did not know, God the Savior of Israel (Isa. XLV, 15). If the Father and the Son are not one God, who is this God in whom God is said to be, since the prophet protests in number that there is no other God besides him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Et Jeremias: Hic Deus noster, ait, et non applicabitur alter ad eum, qui invenit omnem viam scientiae, et dedit Jacob pucro suo et Israel electo suo. Post hæc in terris visus, et inter homiees conversatus est ( Baruch. III, 37). Et in Salomone: Miserere nobis Deus omnium, et ostende nobis lumen miserationis tuae, et immitte timorem tuum super gentes quae non exquisierunt te, ut cognoscant, quoniam non est alius Deus nisi tu (Eccli. XXXVI, 1). Item ibi: Domine Deus Israel, non est tibi similis in cælo sur. sum, neque in terra deorsum. Et in psalmo septimo dccimo (Vers. 32): Quoniam quis Deus præter Dominum? aut quis Deus præter Deum nostrum? Et in Genesi: Et pluit Dominus a Domino ignem et sulphur super Sodomam et Gomorrham, et evertit civitates illas (Gen. xix, 24). Si solus Pater Deus est, quis pluit ignem et sulphur a Domino, ut supradictas civitates everteret? Quaeso, responde. Et in Deuteronomio: Dominus solus deducebat eos, et non fuit cum illis Deus alienus (Deut. XXXII, 12). Et Paulus apostolus: Unus Deus, inquit, qui jusrificat circumcisionem ex fide, et praeputium per fidem (Rom. III, 30). Et ad Corinthios: Deus erat in Christo, mundum reconcilians sibi (II Cor. v, 19). Et iterum: Non est Deus nisi unus. Et ad Galatas: Mediator autem unius non est, Deus autem unus est (Gal. III, 20).","english":"And Jeremiah: This is our God, he says, and no other shall be joined to him, who found out every way of knowledge, and gave it to Jacob his servant and to Israel his chosen. After these things he was seen upon earth, and conversed among men. And in Solomon: Have mercy upon us, O God of all, and show us the light of your mercy, and send your fear upon the nations which have not sought you, that they may know that there is no other God besides you. Likewise there: O Lord God of Israel, there is none like you in heaven above, nor in the earth beneath. And in the seventeenth psalm: For who is God besides the Lord? or who is God besides our God? And in Genesis: And the Lord rained from the Lord fire and sulphur upon Sodom and Gomorrah, and overthrew those cities. If the Father alone is God, who rained fire and sulphur from the Lord, so as to overthrow the aforesaid cities? Answer, I ask you. And in Deuteronomy: The Lord alone was leading them, and there was no strange god with them. And the apostle Paul: One God, he says, who justifies the circumcision by faith, and the uncircumcision through faith. And to the Corinthians: God was in Christ, reconciling the world to himself. And again: There is no God but one. And to the Galatians: Now a mediator of one is not, but God is one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Et unitatem Patris, et Filii, et Spiritus sancti demonstrans, Ephesiis scribens, ita confirmat: Sufferentes invicem in caritate solliciti servare unitatem spiritus in vinculo pacis. Unum corpus, et unus spiritus, sicut vocali estis in una spe vocatiunis vestræ. Unus Dominus, una fides, unum baptisma, unus Deus (Ephes, iv, 5-6). Si enim, hæretice, unitatem fidei volueris simplici corde reeipere, ex hoc itaque testimonio in uno Spiritu poteris simul Patris et Filii unitatem condiscere. Patrecm igitur, ut superius posuisti, in divinis Litteris ingenitum proprie positum, nec legere possis penitus, nec probare. Sed quia idipsum fides exigit Christiana, absque ulla dubitatione ingenitus creditur: qui tamen secundum seriem Scripturarum in Filio a se genito visus esse monstratur.\n\nCAPUT III.\n\nDe eo quod dicitur: Non a meipso veni, sed ille me misit.","english":"And demonstrating the unity of the Father, and of the Son, and of the Holy Spirit, writing to the Ephesians, he confirms it thus: Bearing with one another in love, careful to keep the unity of the Spirit in the bond of peace. One body and one Spirit, as you are called in one hope of your calling. One Lord, one faith, one baptism, one God. For if, heretic, you wish to receive the unity of the faith with a simple heart, from this testimony you will be able to learn together in one Spirit the unity of the Father and of the Son. Therefore the Father, as you set down above, is properly called unbegotten in the divine Scriptures, and you can neither read this fully nor prove it. But because the Christian faith demands this very thing, he is believed to be unbegotten without any doubt: yet according to the sequence of the Scriptures he is shown to have been seen in the Son begotten from himself.\n\nCHAPTER III.\n\nConcerning what is said: I did not come from myself, but he sent me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Si tibi dixerint quod Filius dixerit: Non a me ipso veni, sed ille me misit (Joan. VIII, 42).\n\nResponsio. Apostolus quoque Paulus missionem Filii Dei in Spiritu sancto longe ante conspiciens, Romanae Ecclesiæ scribens, hæc testatus est, dicens: Quod enim impossibile erat legi in quo infirmabatur in carne, Deus Filium suum misit in similitudine carnis peccati, et de peccato damnavit peccatum in carne, ut justificatio legis impleretur (Rom. vi!!, 3, 4). Cernisne quoniam Filius non secundum deitaem a Patre missus est, sed secundum carnem, quam clementer et pic pro nobis assumere non dedignatus est? Nam quod semetipsum exinanivit paululum majestatis sia' potentia, idem Filius misit apostolum, qui contestatur et dicit: Semetipsum exinanivit formam servi accipiens. Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crocis (Philip. II, 7). Et Isaias: Non legatus, neque angelus, sed ipse Dominus venit et salvavit eos (Isai. XXXV, 4). Item ibi: Palam apparui non quaerentibus me (Isai. LXV, 5). Et Jeremias: Reliqui domum meam, dimisi haereditatem meam, et veni, et factus sum illis in opprobrium (Jer. XII, 7). Et in Michæa; Ecce Dominus veniet et commovebuntur montes sub eo (Mich. i, 5). Et in Zacbaria: Gaudo et exsulta, filia Sion, quia ecce cgo venio, et commorabor in medio lui, dicit Dominus (Zach. n, 10).","english":"If they have said to you that the Son said: I did not come of myself, but he sent me (John 8:42).\n\nAnswer. The apostle Paul also, foreseeing long beforehand the sending of the Son of God in the Holy Spirit, writing to the church of Rome, testified these things, saying: For what was impossible for the law, in that it was weakened through the flesh, God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin in the flesh, so that the justification of the law might be fulfilled (Rom 8:3-4). Do you see that the Son was not sent by the Father according to his divinity, but according to the flesh, which he did not disdain mercifully and piously to assume for us? For in that he emptied himself a little of the power of his majesty, the same Son sent the apostle, who testifies and says: He emptied himself, taking the form of a servant. He humbled himself, becoming obedient unto death, even death on a cross (Phil 2:7). And Isaiah: Not an envoy, nor an angel, but the Lord himself came and saved them (Isa 35:4). Likewise there: I appeared openly to those not seeking me (Isa 65:5). And Jeremiah: I have left my house, I have forsaken my inheritance, and I came, and I became to them a reproach (Jer 12:7). And in Micah: Behold, the Lord will come, and the mountains will be moved beneath him (Mic 1:5). And in Zechariah: Rejoice and exult, daughter of Zion, for behold, I come, and I will dwell in your midst, says the Lord (Zech 2:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Et Apostolus ad Timotheum: Humanus sermo, et omni acceptione dignus, quoniam Chrislus Jesus venit in hunc mundum peccatores salvos facete (/ Tim. I, 15). Et Malachias: Ecce subito veniet in tempto suo Dominus quem vos quæritis, ct angelus testamenti quem vos vultis (Malach. III, 1). Et in Evangelio: Non veni vocare justos, sed peccatores in pænitentiam (Luc. v, 32). Item ibi: Quid nobis el tibi, Jesu, Fili Dei? Venisti ante tempus perdere nos (Luc. iv, 34)? Venit Filius hominis salvare et quaerere quod perierat (Luc. XIX, 10). Item ibi: Ego veni ut vitam habeant, et abundantius habeant (Joan. X, 10). Item ibi: Ego veni in nomine Patris mei (Joan. v, 45). Item ibi: Nemo ascendit in coelum, nisi qui de cœlo descendit, Filius hominis, qui est in cœlo (Joan. III, 13). Nunquid in iis tantis ac talibus testimoniis, quibus se Filius Deum a semetipso testatus est, poteris dicere ab alio, et non a semetipso venisse? dum manifestum est, eum qui carnem no stram dignanter assumpsit, voluntate, et non ab alio missus advenerit. Nam qui in Patre manens virtulo potentiæ suæ consistit, ubi a Patre mitteretur omnino non habuit; quoniam nulla pars sæculorum ac terrae a conspectu Patris excipitur, ubi secundum vos a Patre Filius mitteretur.","english":"And the Apostle to Timothy: This is a faithful saying and worthy of all acceptance, that Christ Jesus came into this world to save sinners (1 Tim 1:15). And Malachi: Behold, the Lord whom you seek shall come suddenly into his temple, and the angel of the testament whom you desire (Mal 3:1). And in the Gospel: I did not come to call the righteous, but sinners to repentance (Luke 5:32). Likewise there: What have we to do with you, Jesus, Son of God? Have you come before the time to destroy us (Luke 4:34)? The Son of Man came to save and to seek what had perished (Luke 19:10). Likewise there: I came that they may have life, and have it more abundantly (John 10:10). Likewise there: I came in the name of my Father (John 5:45). Likewise there: No one has ascended into heaven except the one who descended from heaven, the Son of Man, who is in heaven (John 3:13). Surely in these so many and such great testimonies, by which the Son testified that he is God from himself, can you say that he came from another and not from himself? When it is manifest that he who deigned to assume our flesh came by his own will, and not sent by another. For he who, abiding in the Father, stands firm in the power of his own virtue had no place at all where he might be sent by the Father; since no part of the ages or of the earth is excluded from the sight of the Father, where, according to you, the Son might be sent by the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"CAPUT IV.\n\nUbi dicitur, Dominus creavit me\n\nSi tibi dixerint illud Salomonis testimonium: Dominus creavit me in inilium viarum suarum (Pror. VIII, 22).\n\nResponsio. Paulus quippe apostolus non secundum dcitatis naturam Christum creatum insinuat, sed secundum humanae naturae substantiam cumdem creatum affirmat, ipso Ephesiis conscribente: Renovamini, inquit, spiritu mentis vestræ, et induite novum hominem eum qui secundum Deum creatus est in justitia et sanclitate veritatis (Ephes. IV, 23). Et ad Hebræos: In eo enim in quo passus est ille tentatus est, nam potens est eis qui tentantur auxiliari (Hebr. II, 18). Unde fratres sancti, vocationis caelestis participes, considerate Apostolum et pontificem confessionis nostrae Jesum fidelem existentem ei qui creavit eum (Hebr. III, 1, 2). Et ad Colossenses: Nunc amem deponite ct vos universa: iram, indignationem, malitiam, hlasphemiam: turpiloquium ex oro vestro non procedat: Nolite mentiri invicem, exspo. liantes vos vetcrem hominem cum actibus suis, et induite novum eum qui renovatur in agnitionem secundum imaginem ejus qui creavit eum (Col. III, 810). Nunquid is qui universa creata, visibilia et invisibilia propriae potestatis virtute ex nihilo procreivit et fecit, seipsum antea, vel postmodum, quod dicere nefas est, creavit vel facere potuit?","english":"CHAPTER IV.\n\nWhere it is said, The Lord created me\n\nIf they have brought against you that testimony of Solomon: The Lord created me in the beginning of his ways (Prov 8:22).\n\nAnswer. The apostle Paul, indeed, does not suggest that Christ was created according to the nature of the Godhead, but affirms that the same Christ was created according to the substance of human nature, as he himself writes to the Ephesians: Be renewed, he says, in the spirit of your mind, and put on the new man, who was created according to God in righteousness and holiness of truth (Eph 4:23). And to the Hebrews: For in that in which he himself suffered, he was tempted, for he is able to help those who are tempted (Heb 2:18). Whence, holy brothers, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus, being faithful to him who created him (Heb 3:1-2). And to the Colossians: Now put away anger and you all: wrath, indignation, malice, blasphemy: let foul speech not proceed from your mouth: Do not lie to one another, stripping off the old man with his deeds, and put on the new man, who is renewed in knowledge according to the image of him who created him (Col 3:8-10). Surely he who by the power of his own authority created and made all things from nothing, things visible and invisible—could he have created or made himself beforehand, or afterwards, which it is impious to say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"CAPUT V.\n\nPater major me eft, quomodo intelligendum sit.\n\nSi dixerint illud, quod Filius in Evangelio dixerit: Pater major me est (Joan. xiv, 28).\n\nResponsto. Filius minor est Patre in assumpti hominis forma, aequalis vero Patri est in deitatis naturæ substantia, eodem protestante: Ego et Pater unum sumus (Joan. x, 30). Et iterum: Qui me vidit, vidit et Patrem (Joan. XIV, 9). Et item: Ut omnes honorificent Filium sicut honorificant Patrem (Joan. v, 23). Et iterum: Sint in nobis unum, sicut et nos sumus unum; tu in me, et ego in eis (Joan. XVII, 22). Et iterum: Omnia mea tua sunt, et omnia tua mea sunt (Juan. XVII, 10). Et ilerum: Omnia quæ habet Pater mea sunt (Joan. XVI, 15). Et iterum: Ego in Patre, et Pater in me (Joan. XIV, 10). Et iterum: Pater in me manens facit opera hæc (Ibid.). Et Joannes evangelista ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Item ipse ad Parthos: Tres sunt, inquit, qui testimonium perhibent in terra, aqua, sanguiset caro, et tres in nobis sunt (1 Joan. v, 8). Et tres sunt qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus, et ii tres unum sunt (1 Joan. v, 7, 8). Nos itaque in natura deitatis, qua unum sunt, Patrem, et Filium credimus: nec Patrem aliquo tempore præcessisse ut major sit Filio, nec Filium postea natum esse, ut deitas Patris minoretur in Filio.","english":"CHAPTER V.\n\nHow \"The Father is greater than I\" is to be understood.\n\nIf they have brought forward that saying which the Son spoke in the Gospel: The Father is greater than I (John 14:28).\n\nAnswer. The Son is less than the Father in the form of the man he assumed, but he is equal to the Father in the substance of the divine nature, as he himself testifies: I and the Father are one (John 10:30). And again: He who has seen me has seen the Father (John 14:9). And likewise: That all may honor the Son just as they honor the Father (John 5:23). And again: May they be one in us, as we also are one; you in me, and I in them (John 17:22). And again: All things that are mine are yours, and all things that are yours are mine (John 17:10). And again: All things that the Father has are mine (John 16:15). And again: I am in the Father, and the Father is in me (John 14:10). And again: The Father who remains in me does these works (ibid.). And John the evangelist says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). Likewise he says to the Parthians: There are three who bear witness on earth—the water, the blood, and the flesh—and the three are in us (1 John 5:8). And there are three who bear witness in heaven—the Father, the Word, and the Spirit—and these three are one (1 John 5:7-8). Therefore we believe the Father and the Son to be in the nature of the Godhead, in which they are one; nor did the Father precede at any time so as to be greater than the Son, nor was the Son born afterward so that the Godhead of the Father might be diminished in the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":17,"ref":"p17","source":"CAPUT VI.\n\nUbi dicunt non esse Patri æqualem Filium.\n\nSi tibi dixerint, non est æqualis Filius Patri.\n\nResponsio. Si æqualis Patri Filius non est, cur ita de illo Joannes evangelista testatus est: Propterea inquit, persequebantur Judæi Jesum; et quaerebant cum occidere, quia non solum solvebat sabbatum, sed et Patrem suum dicebat Deum, xqu dem se faciens Deo (Joan. v, 18). Et Paulus apostolus: Hoc sentite de vobis, inquit, quod in Christo Jesu, qui cum in forma Dei esset constitutus, non rapinam arbitratus est esse se æqualem Deo, sed semetipsum exinanivit, formam servi accipiens (Philip. II, 5). Et in S alomone: Qui genuit me, requievit in tabernaculo meo (Eccli. XXIV, 12). Et in Isaia: Sicut est ab initio, ita est usque in sæculum. Neque adjcctum est ei, neque minuetur illi. Ipse est enim Dominus creaturæ suæ, qui nihil eguit ab aliquo. Et in psalmo septuagesimo secundo (Vers. 25): Quid enim mihidcest in coelo, et a te quid volui super terram? Hæc omnia in Filio non inferiorem naturam demonstrant, sed æqualitatem deitatis pronuntiant: quoniam qui utraque locutus est, verum dixit, quia veritas mentiri non potuit.","english":"CHAPTER VI.\n\nWhere they say that the Son is not equal to the Father.\n\nIf they have said to you, the Son is not equal to the Father.\n\nAnswer. If the Son is not equal to the Father, why did John the evangelist testify thus concerning him: For this reason, he says, the Jews were persecuting Jesus, and were seeking to kill him, because he was not only breaking the sabbath, but was also calling God his own Father, making himself equal to God (John 5:18). And the apostle Paul says: Have this mind in you which was also in Christ Jesus, who, when he was established in the form of God, did not consider it robbery to be equal to God, but emptied himself, taking the form of a servant (Philippians 2:5). And in Solomon: He who begot me rested in my tabernacle (Sirach 24:12). And in Isaiah: As it is from the beginning, so it is even to the age. Neither has anything been added to him, nor shall anything be diminished from him. For he himself is the Lord of his own creation, who needed nothing from anyone. And in the seventy-second psalm (verse 25): For what is there for me in heaven, and what have I desired from you upon the earth? All these things in the Son demonstrate not a lower nature, but proclaim the equality of the Godhead: since he who spoke both things spoke the truth, because the truth could not lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"CAPUT VII.\n\nVoluntatem Patris Filium qui negant.\n\nSi tibi dixcrint: Non est voluntas Patris Filius.\n\nResponsio. Si propheticas apostolicasque Scripturas puræ mentis intentione perquiras, invenies sine dubio Filium Patri et natura coæternum, et substantia sempiternum, et voluntate, quæ in utrisque una est, non discretum: Isaia propheta disente: Salutare autem meum sicut facu!a ardebit, et videbunt omnes gentes justitiam tuam, et omnes reges terræ houorem tuum, et vocaberis nomine tuo novo quod Dominus nominabit (Isai. LXII, 1). Illa, et infra: Tu enim vocaberis volunlas mea (Ibid., 4). Et Apostolus: Ilxc est, ait, vuluntas Dei in Christo Jesu (1 Thess. v, 18). Et iterum: In quo habitat omnis plenitudo diviniitatis corporaliter (Coloss. II, 9). Et iterum: In ipso enim placuit omnem plenitudinem divinitatis habitare (Col. I, 19). Et vox Patris de nube ad discipulos: Hic est Filius meus dilectissimus, in quo mihi complacui (Matth. III, 17). Si volunlas Dei Patris Filius non fuisset, quomodo Patri in illo potuit complacere? Aut quemadmodum in eo plenitudo divinitatis ejus potuit habitare, in quo secundum te voluntas Dei Patris non probatur adesse?","english":"CHAPTER VII.\n\nThose who deny that the Son is the will of the Father.\n\nIf they have said to you: The Son is not the will of the Father.\n\nAnswer. If you search the prophetic and apostolic Scriptures with the intent of a pure mind, you will find without doubt that the Son is coeternal with the Father in nature, everlasting in substance, and not separated from the will, which is one in both: as the prophet Isaiah says: But my salvation shall burn like a torch, and all nations shall see thy righteousness, and all kings of the earth thy honor, and thou shalt be called by a new name which the Lord shall name (Isa. LXII, 1). And below: For thou shalt be called my will (Ibid., 4). And the Apostle: This, he says, is the will of God in Christ Jesus (1 Thess. v, 18). And again: In whom dwells all the fullness of the Godhead bodily (Col. II, 9). And again: For in him it pleased that all the fullness of the Godhead should dwell (Col. I, 19). And the voice of the Father from the cloud to the disciples: This is my most beloved Son, in whom I am well pleased (Matt. III, 17). If the Son were not the will of God the Father, how could the Father be well pleased in him? Or how could the fullness of his Godhead dwell in him, in whom, according to you, the will of God the Father is not shown to be present?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"CAPUT VIII.\n\nNon veni facere voluntatem meum, sed voluntatem ejus qui me misit.\n\nSi tibi dixerint illud quod Dominus in Evangelio dixerit: Non veni facere vo!untatem mcam, sed voluntatem ejus qui me misit (Joan, v, ZO).\n\nResponsio. Huic propositioni non humanis opus est respondere verbis, sed divinis potius propriam Filii voluntatem astruere documentis: propheta in trigesimo nono psalmo ( Veri. 8) canente: Tunc dixi, ait: Ecce venio ut faciam voluntatem tuam, Deus meus volui. Et in vigesimo septimo (Vers. 7): In ipso speravit cor meum, et adjutus sum, et refloruit caro mea, et ex Voluntate mea confitebor illi. Et iterum: Voluntarie sacrificabo tibi (Psal. LIII, 8). Et in Dcuteronomio: Diligens te, feci voluntatem tuam. Et in Apocalypsi: Dignus es, Domine Deus noster, accipere gloriam et honorem et potestatem, quia tu creasli omnia, et propter voluntatem tuam facta sunt ( Apoc. IV, 11). Et in Canonicis: Voluntarie genuit nos verbo veritatis, ut simus aliquod initium creaturæ ejus (Jacob. 1, 18). Ex iis utique quae supcrius dicta sunt de. bes cognoscere quoniam qui voluntarie Patris voluntatem fecisse se dicit, inferior illo ess non possit.","english":"CHAPTER VIII.\n\nI did not come to do my own will, but the will of him who sent me.\n\nIf they have said to you that which the Lord said in the Gospel: I did not come to do my own will, but the will of him who sent me (John 5:30).\n\nAnswer. To this proposition it is not with human words that one must respond, but rather with divine testimonies one must establish the Son's own will: the prophet singing in the thirty-ninth psalm (verse 8): Then I said, Behold, I come to do your will, my God, I have desired it. And in the twenty-seventh (verse 7): In him my heart has hoped, and I was helped, and my flesh flourished again, and from my will I will confess to him. And again: I will sacrifice to you willingly (Psalm 54:8). And in Deuteronomy: Loving you, I have done your will. And in the Apocalypse: Worthy are you, O Lord our God, to receive glory and honor and power, because you created all things, and for your will they were made (Revelation 4:11). And in the Canonical Epistles: Willingly he begot us by the word of truth, that we might be a kind of firstfruits of his creation (James 1:18). From these things at least which have been said above, one ought to recognize that he who says he willingly did the Father's will cannot be inferior to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"CAPUT IX.\n\nQuando dicunt Dominum et Christum feci se Deum.\n\nSi tibi opposuerint illud quod in apostolorum Actibus scriptum est: Quoniam Dominum, et Christum Deus fecit (Act. II, 36).\n\nResponsio. Non secundum deitatis naturam factus dicitur filius, sed secundum assumpti hominis formam. Hæc de eo divina eloquia protestantur, Paulo apostolo comprobante: quod ante promiserat, ait, per prophetas suus in Scripturis sanctis de Filio suo: Qui factus est ex semine David secundum carnem (Rom. I, 2). Item ipse ad Calatas: Postquam autem venit plenitudo temporis, misit Deus Filium suum natum ex mulicre, factum sub lege (Gal. iv, 4). Et ad Philippenses: In similitudine hominum factus, et habitu inventus ut homo (Philip. II, 7). Et in psalmo trigesimo (Vera. 11): Infirmata est in paupertate virtus mea, et ossa mea conturbata sum, et super inimicos meos factus sum opprobrium. Item ibi ( Vers. 13): Oblivioni traditus sum tanquam mortuus a corde, et factus sumtanquam vas perditum. Et in psalmo (LXX, 7): Tanquam prodigium factus sum multis. ct tu adjutor fortis. Et in psalmo septuagesimo se. cundo (Vers. 23): Ut jumentum factus sum apud te, et ego semper tecum. Et in psalmo octuagesimo sexto (Vers. 5). Mater Sion dicet, homo, et homo factus est in ea, et ipse fundavit eam Altissimus. Et in octuagesimo septime (Vers. 7): Factus sum sicut homo sine adjutorio, inter morluos liber.","english":"CHAPTER IX.\n\nWhen they say that the Lord and Christ made himself God.\n\nIf they have set before you that which is written in the Acts of the apostles: That God has made him both Lord and Christ (Acts 2:36).\n\nAnswer. The Son is not said to have been made according to the nature of deity, but according to the form of the man he assumed. The divine utterances testify this concerning him, the apostle Paul confirming it: that which he had promised before, he says, through his prophets in the holy Scriptures concerning his Son: who was made of the seed of David according to the flesh (Rom 1:2). Likewise he himself to the Galatians: But after the fullness of time came, God sent his Son, born of a woman, made under the law (Gal 4:4). And to the Philippians: Made in the likeness of men, and found in habit as a man (Phil 2:7). And in the thirtieth psalm (v. 11): My strength has been weakened in poverty, and my bones have been troubled, and I have been made a reproach over my enemies. Likewise there (v. 13): I have been given over to forgetfulness as a dead man from the heart, and I have been made like a lost vessel. And in the psalm (70:7): I have been made as a prodigy to many, and you are a strong helper. And in the seventy-second psalm (v. 23): I have been made as a beast of burden before you, and I am always with you. And in the eighty-sixth psalm (v. 5): Mother Zion will say, a man, and a man was made in her, and the Most High himself founded her. And in the eighty-seventh (v. 7): I have been made like a man without help, free among the dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Et in centesimo octavo (Vers. 25): Et factus sum opprobrium illi.: viderunt me, et moverunt capita sua. Et in centesimo primo (Vers. 8): Vigitavi, et factus sum sicut passer singularis in tecto. Et in Evangelio: Verbum caro factum est, et habitavit in nobis (Joan. I, 14). Filius igitur secundum carnem dicitur factus: nam secundum divinitatem a Patre nunquam legitur lac us, sed gcnitus.\n\nCAPUT X.\n\nQuæ ego loquor, sicut dicit mihi Pater sic loquor.\n\nSi tibi dixerint quod Filius dixerit: Quæ ego loquor, sicut dixit mihi Pater, sic loquor (Joan. XII, 50).\n\nResponşio. Dum enim Pater loquitur, Filius loquitur, et cum Filius loquitur, loquitur Pater. Patrem in illo loqui documentis cælestibus comprobatur, Paulo apostolo attestante: Multis partibus et multis modis olim Deus loquens patribus in prophetis, novissime autem locutus est nobis in Filio (Hebr. I, 1). Et ut eumdem Filium excepto Patris præcepto doceamus fuisse locutum, de Isaiæ prophetæ volumine proferimus documentum? Haec dicit Dominus: In die illa sciet populus meus quoniam ego sum ipse qui loquebar in servis meis prophetis, et evangeliDOS, auditum audietis, ecce ego sum. item ibi: Ego sum Dominus, qui loquor justitiam, et annuntio veritatem (Isai. XLV, 19). Item ibi: Cogitavi et locntus smn, et adduxi, et creavi, et feci. Et Apostolus An experimentum quæritis ejus, qui in me loquitur Chritus (II Cor. xiii, 5)?","english":"And in the one hundred eighth psalm: And I became a reproach to them; they saw me and shook their heads. And in the one hundred first psalm: I watched, and I became like a solitary sparrow on a rooftop. And in the Gospel: The Word was made flesh and dwelt among us. The Son, therefore, is said to be made according to the flesh; for according to his divinity he is never read to have been made by the Father, but begotten.\n\nCHAPTER X.\n\nWhat I speak, as the Father says to me, so I speak.\n\nIf they have said to you that the Son said: What I speak, as the Father said to me, so I speak.\n\nAnswer. For when the Father speaks, the Son speaks, and when the Son speaks, the Father speaks. That the Father speaks in him is proved by heavenly testimonies, with the apostle Paul attesting: In many parts and in many ways God, having spoken of old to the fathers in the prophets, last of all has spoken to us in the Son. And that we may teach that the same Son spoke apart from the Father's command, do we bring forward a testimony from the volume of the prophet Isaiah? Thus says the Lord: In that day my people shall know that I am he who spoke in my servants the prophets, and the gospels, you shall hear with hearing, behold, I am. Likewise there: I am the Lord, who speak righteousness and proclaim the truth. Likewise there: I thought and I spoke, and I led, and I created, and I made. And the Apostle: Do you seek a proof of him who speaks in me, Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Et in psalmo centesimo octavo decimo (Vers. 46): Loquabar de testimoniis luis in conspectu regum, et non confundebar. Et ipse Domi. nus in Evangelio, caeco a se illuminato dicit: Et vidisli eum, et qui loquimur tecum, ipse est (Joan. IX, 57). Et Samaritanae mulieri ait: Ego sum qui loquor tecum (Joan. IV, 2G). Et ad disci I ulos: Verba quæ ego locutus sum vobis, spiritus et vita sunt (Joan. vi, 64). Et ad Patrem: Ego ad te venio: eet hæc loq uor in hoc mundo (Joan. VII, 13). Et iturum Judæis dicit: Loquor vobis et non audistis, si autem venerit alius, illum audietis (Joan. v, 43) Et iterum: I!æc locutus est Jesus in gazophylacio docens in templo, et nemo apprehendit eum, quia nondum venerat hora ejus (Joan. VIII, 20). Ecce in iis omnibus, quae superius dicta sunt.non doces Filium praecepto Patris fuisse locutum, sed magis exercuisse in loqucndo imperium.","english":"And in the one hundred eighteenth psalm: I spoke of your testimonies in the sight of kings, and I was not confounded. And the Lord himself in the Gospel says to the blind man enlightened by him: And you have seen him, and he who speaks with you, he it is. And to the Samaritan woman he says: I am he who speaks with you. And to the disciples: The words which I have spoken to you are spirit and life. And to the Father: I come to you; these things I speak in this world. And he says to the Jews who were to go away: I speak to you and you did not hear; but if another comes, you will hear him. And again: These words Jesus spoke in the treasury, teaching in the temple, and no one seized him, because his hour had not yet come. Behold, in all these things which have been said above, you do not show that the Son spoke by the command of the Father, but rather that he exercised authority in speaking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"CAPUT XI.\n\nJussione Patris quomodo Filius fecerit quæ facta sunt.\n\nSi tibi dixerint: quia Filius jussione Patris fecit, quæ facta sunt.\n\nResponsio. Non ut ipse astruis Filium jussione PaIris fecisse, quæ facta sunt: sed sui imperio ct voluntate universa creavit, quae creanda fore providentia sua perspexit; Isaia propheta cente: Hæc dicit Do. minus: Ego feci sermone meo terram, et hominem super eam, ego solidavi cœlum manu, ego omnibus sideribus mandai, ut luceant in coelo (Isai. XLV, 12). Item ibi: Omne consilium meum stabit, et omnia quaecunque cogitavi, ego feci (Isai. XLVI, 10). Item ibi: Sic dicit Dominus, qui constituit cœlum et terram, et fecit eam, ipse definivit eam (Isai. XLV. 18). Item ibi: Ego sum primus, et ego in aeternum, manus mea fundavit terram, et dextera mea solidavit cœlum (Isai. xlviii, 13). Item ibi: Ego feci teriam in fortitudine mea magna et in brachio meo excelso. Et in Jeremia: Dominus qui fecit terram in virtute sua magna, et erexit orbem in sapientia, et prudentia sua extendit coelum, et posuit sonum aquæ in cœlo (Jer. LI, 15). Item ibi: Domine, qui fecisti coelum et terram in virtute tua magna et brachio tuo excelso, qui reddes peccata patrum in sinu filiorum eorum post eos (Jer. XXXII, 17). Et in Salomone: Non enim impossibilis erat manus tua, quæ creavit orbem terra-. rum ex materia invisa (Sap. XI, 18).","english":"CHAPTER XI.\n\nHow the Son made the things that were made at the Father's command.\n\nIf they have said to you: because the Son made the things that were made at the Father's command.\n\nAnswer. It is not as you yourself assert, that the Son made the things that were made at the Father's command; but by his own authority and will he created all things, which he foresaw by his providence were to be created; as the prophet Isaiah says: Thus says the Lord: I made the earth by my word, and man upon it, I solidified the heaven with my hand, I commanded all the stars, that they may shine in heaven (Isa. XLV, 12). Likewise there: All my counsel shall stand, and all things whatsoever I have thought, I have done (Isa. XLVI, 10). Likewise there: Thus says the Lord, who established heaven and earth, and made it, he himself defined it (Isa. XLV, 18). Likewise there: I am the first, and I am for ever, my hand founded the earth, and my right hand solidified the heaven (Isa. XLVIII, 13). Likewise there: I made the earth in my great strength and in my exalted arm. And in Jeremiah: The Lord who made the earth in his great power, and raised up the world in wisdom, and by his prudence stretched out the heaven, and set the sound of water in heaven (Jer. LI, 15). Likewise there: Lord, who made heaven and earth in your great power and your exalted arm, who will repay the sins of the fathers in the bosom of their children after them (Jer. XXXII, 17). And in Solomon: For your hand was not unable, which created the world of the earth from invisible matter (Wis. XI, 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Et in psalmo centesimo trigesimo quarto (Vers. 6): Omnia quæcunque voluit Dominus fecit in coelo et in terra, in mari et in abyssis. Et in centesimo tertio decimo (Vers. 11): Deus autem noster in coelo. Et rursum: In coelo et in terra omnia quaecunque voluit fecit.Et in sexagesimo quarto (Vers. 7): Præparans montes in fortitudine sua, accinctus potentia. Qui enim hæc omnia non Patris jussione, sed potestate sua fecisse describitur, quomodo a vobis Patre inferior judicatur?\n\nCAPUT XII.\n\nFilium esse principium.\n\nSi autem dixerint: Erat tempus antequam de PaIre Filius nasceretur, pro eo quod Judaeis dixerit; Principium quod loquor vobis.\n\nResponsio. Cognosce Filium non ex tempore, neque post tempora natum, sed ante omnia tempora de paterno utero inenarrabiliter generatum, ipso Dco E'atre in cen'csimo nono psalmo (Vers. 5) per prophetam dicente: In splendoribus sanctorum cx utero ante laciferum genui te. Quam sententiam et haias propheta dubiis atque incredulis evidenter expressit: dum non aliud de Filio, quam de Patre ineffabiliter natum ostendit: In humilitate, inquit, sublatum est judicium ejus, nativitatem autem ejus quis cuarrabit (Isni. LIII, 8)? Et in libro Job: Sapientiam Dei Patris unde invenies? Latet enim ab oculis hominum et a volucribus absconsa est (Job, XXVIII, 21).","english":"And in the hundred and thirty-fourth psalm: Whatever the Lord willed, he did in heaven and on earth, in the sea and in the depths. And in the hundred and thirteenth: But our God is in heaven. And again: In heaven and on earth, whatever he willed he did. And in the sixty-fourth: Preparing the mountains in his strength, girded with power. For he who is described as having made all these things not at the Father's command but by his own power—how is he judged by you to be inferior to the Father?\n\nCHAPTER XII.\n\nThat the Son is the Beginning.\n\nBut if they have said: There was a time before the Son was born from the Father, because he said to the Jews: The Beginning, which I speak to you.\n\nAnswer. Know that the Son was not born from time, nor after times, but was ineffably begotten from the Father's womb before all times, as God the Father himself says through the prophet in the hundred and ninth psalm: In the splendors of the saints, from the womb before the morning star I begot you. And the prophet Isaiah clearly expressed this same sentence to the doubtful and unbelieving, while he showed nothing other of the Son than that he was ineffably born of the Father: In his humility, he says, his judgment was taken away; but who shall declare his nativity? And in the book of Job: The wisdom of God the Father—where will you find it? For it is hidden from the eyes of men and concealed from the birds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Expergiscere paululum, et si lumen scientine in teipsum aliquantum habes, attende et invenies, quoniam cujus nativitas a propheta non potuit enarrari extempure, ut astruere ipse conaris, non potuit generari. In principio, inquit Joannes evangelista, erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum. facia sunt, et sine ipso factum est nihil (Joan. I, 1). Et iterum: Erat lux vera quæ illuminat omnem hominem venientem in hunc mundum (Joan. I, 9). In isto igitur verbo quod dicitur, erat, si tempus quærere volueris, non invenics: quoniam ex quo Pater, ex illo et Filius: et quod Pater, est etiam Filius, Salomone dicente: Ego ex ore Altissimi prodivi, primogenita ante omnem creaturam: ego feci ut in cœlo oriretur lumen indeficiens, et nebula texi omnem terram: ego in excelsis habitavi, et throrus meus in columna nubis. Gyrum coeli circuivi sola, et in profundum aby si penetravi, et in omni terra steti, et in cmni gente et populo principatum habui (Eccli. XXIV, 5-9). Item ibi: Cum pararet coelum aderam illi: et cum segregaret suam sedem, quando super ventos fortes faciebat in summo nubes: et cum certos ponebat fontes sub cælo: cum fortia faciebat fundamenta terrae, ego eram cum illo componens:et ego eram cui adgaudeb at cum lætaretur orbe perfecto (Prov. VIII, 7). Et in psahno centesimo primo ( Vera.","english":"Awake a little, and if you have any measure of the light of knowledge within yourself, pay attention and you will find that he whose birth the prophet could not declare in time, as you yourself try to assert, could not have been begotten. In the beginning, says John the evangelist, was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. All things were made through him, and without him was made nothing. And again: He was the true light which enlightens every man coming into this world. In that word, therefore, which is said to was, if you wish to seek a time, you will not find one, since from the moment there is the Father, from that same moment there is also the Son; and what the Father is, the Son also is, as Solomon says: I came forth from the mouth of the Most High, the firstborn before every creature: I made the unfailing light to rise in heaven, and I covered all the earth with cloud: I dwelt in the heights, and my throne in a pillar of cloud. I alone encircled the circuit of heaven, and I penetrated into the depth of the abyss, and I stood in all the earth, and I held principality over every people and nation. Likewise there: When he prepared the heavens, I was present with him: and when he set apart his throne, when he made the strong winds at the summit, the clouds: and when he set sure fountains beneath the heaven: when he made firm the foundations of the earth, I was with him arranging all things: and I was she whom he rejoiced with when he delighted in the world made perfect. And in the hundred and first psalm ( True.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"28): Tu, Domine, in principio fundasti terram: et opera manuum tuarum sunt cœli. Ipsi peribunt: tu autcm permanes, et omnia sicut vestimentum veterascent, et sicut opertorium mutabis ea: et mutabuntur. Tu autem idem ipse es. Non enim erat, ut ais, aliquid temporis antequam de Patre Filius nascere. tur. Quoniam ui tempora universa propria potestate constituit, ex tempore vel post tempora nasci non potuit.\n\nCAPUT XIII.\n\nPatrem Filio dedisse judicium.\n\nSi vero dixerint quod Pater dederit Filio potestatem judicium faciendi.\n\nResponsio. Filium igitur Dei potestate propria facturum esse judicium, ex iis testimoniis prudentes agnoscant, et justum proferentes in hac causa judicium, ostendant, et cujus sententiæ magis cum ratione concordant, ct cujus fidei veritatem impugnant, Isaia propheta dicente: Quis cognovit sensum Domini, aut quis consiliarius ejus fuit, aut quis consuluit et instruxit eum, quis ostendit ei judicium (Isai. XL, 13). Item ibi: Hæc dicit Dominus: Væ potentibus in Israel, qu a non cessavit iracundia mea in eis, judicium de inimicis faciam, et cremabo eos igne ad purum (Isai. I, 24). Item ibi: Statuet Dominus in judicio populum suum, et ipse Dominus in iudicium veniet cum senioribus populi et principibus suis (lsai. III. 13).","english":"28) You, Lord, in the beginning founded the earth, and the works of your hands are the heavens. They will perish, but you remain, and all things will grow old like a garment, and like a covering you will change them, and they will be changed. But you are the same. For there was not, as you say, any time before the Son was born from the Father. Since he established all times by his own power, he could not be born from time or after times.\n\nCHAPTER XIII.\n\nThat the Father gave judgment to the Son.\n\nBut if they have said that the Father gave the Son power to execute judgment.\n\nAnswer. Therefore let the prudent recognize from these testimonies that the Son of God will execute judgment by his own power, and let them, bringing forth a just judgment in this matter, show both whose sentence is more in accord with reason and whose faith and truth they are attacking, since the prophet Isaiah says: Who has known the mind of the Lord, or who has been his counselor, or who has consulted and instructed him, who has shown him judgment (Isa. 40:13). Likewise there: Thus says the Lord: Woe to the mighty in Israel, for my anger has not ceased against them; I will execute judgment on my enemies, and I will burn them with fire to purity (Isa. 1:24). Likewise there: The Lord will set his people in judgment, and the Lord himself will come into judgment with the elders of the people and with his princes (Isa. 3:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Item ibi: Induit se justitiam et gloriam: circumposuit galeam salutis capiti suo, et operuit se veste vindictæ, ut retribuat retributionem adversarii suis (Isai. LIX, 17). Item ibi: Ecce enim Dominus ut ignis veniCt, et ut tempestas cursus ejus reddere vindictam in ira, et ultionem in llamma ignis (Isai. LXVI, 15). Et in psalmo nono (Vers. 9): Paravit in judicio sedem suam, et ipse judicabit orbem terræ in xquitate. Et in centesimo secundo (Vers. 19): Dominus in coelo paravit thronum suum, et regnum ejus omnibus dominabitur. Et in nonagesimo tertio (Vers. 1): Deus ultionum Dominus, Deus ultionum libere egit. Et in epistula Judæ apostoli: Ecce veniet Dominus in millibus facere judicium, et perdere omnes impios, et arguere omnem carnem de omnibus operibus impietatis eorum (Judcc XIV). Et in Evangelio: Cum venerit Filius hominis in majestate sua, et omnes angeli ejus cum eo, tunc congregabuntur ante eum omnes gentes, et separabit eas ab invicem, sicut pastor segregat agnos ab hædis, et st tuet agnos ad dexteram suam, hædos autem ad sinistram (Matth. xxv, 31). Filium ergo secundum id quod Deus est, nihil a Patre legimus accepisse, quem in corde Patris inseparabiliter manentem, universa credimus possedisse. Sed ille potestatem accepit judicium faciendi, qui semetipsum exinaniens, formam dignatus est assumere servi.","english":"Likewise there: He put on righteousness and glory; he placed a helmet of salvation on his head, and covered himself with a garment of vengeance, to repay retribution to his adversaries (Isa. 59:17). Likewise there: For behold, the Lord will come like fire, and like a tempest his course, to render vengeance in anger, and retribution in the flame of fire (Isa. 66:15). And in the ninth psalm (v. 9): He has prepared his seat in judgment, and he himself will judge the world in equity. And in the hundred and second (v. 19): The Lord has prepared his throne in heaven, and his kingdom shall rule over all. And in the ninety-third (v. 1): God, the Lord of vengeance, the Lord of vengeance has acted freely. And in the epistle of the apostle Jude: Behold, the Lord will come with thousands to execute judgment, and to destroy all the ungodly, and to convict all flesh concerning all the works of their ungodliness (Jude 14). And in the Gospel: When the Son of man comes in his majesty, and all his angels with him, then all the nations will be gathered before him, and he will separate them from one another, as a shepherd separates the lambs from the goats, and he will set the lambs at his right hand, but the goats at the left (Matt. 25:31). Therefore, according to what he is as God, we read that the Son received nothing from the Father, whom we believe, remaining inseparably in the heart of the Father, possessed all things. But he received power to execute judgment, who, emptying himself, deigned to assume the form of a servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"CAPUT XIV.\n\nQuando dicunt, Filium non habuisse potestatem dare ad dexteram vel ad sinistram, sessionem duobus di scipulis.\n\nSi autem dixerint tibi, quod Filius duobus discipulis dixerit: Calicem quidem meum bibetis, sedere autem ad dexteram meam, vel ad sinistram non est meum dare vobis (Matth. xx, 23).\n\nResponsio. Propriæ potestatis Filium esse, et præcedenti jam disputatione docuimus, et nunc i; so opitulante docebimus, Evangelio protestante: Vocatis duodecim discipulis suis dedit, eis potestatem spirituum immundorum, ut ejicerent eos, et curarent omnem languorem, et omnem infirmitatem in populo (Matth. x, 1). Et iterum: Amen dico vobis quod vos qui secuti estis me, in regeneratione, cum Filius hominis sederit in sede majestatis suæ, sedebitis et vos cum eo super duodecim sedes, judicantes duodecim tribus Israel (Matth. XIX, 23). Et iterum: Ecce dedi vobis potestatem ut calcetis super serpentes, et scorpiones, et super omnem virtutem inimici, et si quod venenum biberitis, nihil vobis nocebit (Luc. x, 19). Et iterum: Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, iis qui credunt in nomine ejus (Joan. I, 12). Et in Apocalypsi: Qui vicerit, dabo illi sedere mecum in sede mea, sicut et ego vici, et sedi cum Patre in sede ipsius (Apoc. III, 21). Item ibi: Qui vicerit dabo illi manducare de ligno vitæ, quod eSI in paradiso Dci mei (Apoc. II, 7).","english":"CHAPTER XIV.\n\nWhen they say that the Son did not have the power to give a seat at the right hand or at the left, the seating of the two disciples.\n\nBut if they have said to you that the Son said to the two disciples: You shall indeed drink my cup, but to sit at my right hand or at my left is not mine to give to you (Matt. 20:23).\n\nAnswer. That the Son is of his own proper power, we have already taught in the preceding disputation, and now, with him as our helper, we shall teach it, with the Gospel bearing witness: Having called his twelve disciples, he gave them power over unclean spirits, to cast them out and to cure every disease and every infirmity among the people (Matt. 10:1). And again: Amen I say to you that you who have followed me, in the regeneration, when the Son of Man shall sit on the seat of his majesty, you also shall sit with him upon twelve seats, judging the twelve tribes of Israel (Matt. 19:28). And again: Behold, I have given you power to tread upon serpents and scorpions and upon all the power of the enemy, and if you drink any poison, it shall not harm you (Luke 10:19). And again: But as many as received him, he gave them power to become sons of God, to those who believe in his name (John 1:12). And in the Apocalypse: He who overcomes, I will give him to sit with me on my seat, as I also overcame and sat with the Father on his seat (Rev. 3:21). Likewise there: He who overcomes, I will give him to eat from the tree of life, which is in the paradise of my God (Rev. 2:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Qui omnibus discipulis, duodecim tribus jndicandi potestatem dedit, et secum sedere permisit, duobus tantum discipulis, ut ad dexteram vel ad sini tram ejus sederent, licentiam dare non habuit?\n\nCAPUT XV.\n\nDe eo quod dicitur: Non potest Filius a se facere quidquam.\n\nSi vero opposuerint tibi quod Filius dixerit: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem (Joan. v, 19).\n\nResponsio. Si fidem rectam teneres, et non falsi dogmatis pravitate filem catholicam impugnares, cognosceres Filium propria potestate fecisse, quæ Patrem non legimus, nisi per Filium perfecisse. Nunquid Pater aquæ elementum convertit in vinum? Nunqnid Pater navem conscendit, aut ventis, et fluctibus ut quiescerent, imperavit? Nunquid Pater de quinque panibus et duobus piscibus in deserto quinque millia heminum pavil? Nunquid Pater super niarc pedibus ambulavit? Nunquid Pater oculos crci nati aperuit? Nunquid Pater coram principibus Judæorum paralyticum pristinae sanitati restituit? Nunquid Pater hominem, aridam manum habentem, cunctis astantibus in templo curavit? Nunquid Pater mulierem, fluxu sanguinis laborantem, turbis ignorantibus, deltatis suæ virtute sanavit? Et plura iis mirabiliora, quæ Dominum nostrum Jesum fecisse credimus; et credendo cognoscimus, et fatemur, quoniam qui paternum opus exsequitur, a paternis operibus alienus esse non creditur.","english":"He who gave to all the disciples power to judge the twelve tribes, and permitted them to sit with him, did he not have the power to grant to only two disciples that they might sit at his right or at his left?\n\nCHAPTER XV.\n\nOn what is said: The Son cannot do anything of himself.\n\nBut if they have objected to you that the Son said: The Son cannot do anything of himself, except what he sees the Father doing (John 5:19).\n\nAnswer. If you held the right faith, and did not attack the catholic faith by the depravity of a false doctrine, you would recognize that the Son did by his own power the things which we do not read that the Father did, except that he accomplished them through the Son. Did the Father turn the element of water into wine? Did the Father board a ship, or command the winds and the waves to be still? Did the Father feed five thousand men in the wilderness from five loaves and two fishes? Did the Father walk with his feet upon the sea? Did the Father open the eyes of one born blind? Did the Father restore the paralytic to his former health before the rulers of the Jews? Did the Father heal the man with the withered hand in the temple, with all standing by? Did the Father heal the woman suffering from the flow of blood, with the crowds unaware, by the power of his divinity? And there are more and greater wonders than these, which we believe our Lord Jesus did; and by believing we know, and we confess, that he who performs the Father's work is not believed to be a stranger to the Father's works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"CAPUT XVI.\n\nUbi dicunt Patrem et Filium non esse unum Deum.\n\nSi dixerint: Non est unus Deus, qui a dicendo unum sumus, duos ostendis, non unum (Joan. x, 30).\n\nResponsio. Excepta incarnatione Filii, quæ ab ipso pro nostra redemptione assumpta est, Pater, Filius et Spiritus sanctus unus dicitur Deus, et non divisus in tribus, ut ipse sacrilega mente aflirmare conaris, sed in tribus personis et nominibus, una probatur substantia deitatis, Zacharia propheta diceute: Erit Dominus in regem super un versam terram, et in die illa erit Dominus unus, et nomen ejus ullum (Zach. XIV, 9). Diem hanc quam propheta designat, futuri esse judicii nemo est qui nesciat. Requiro itaque a te ut hanc prophetæ sententiam, quid sibi ipse velit, et ipse exponas. Quis igitur erit rex, quis Dominus unus, aul quis nomen deitatis sorlilur ex tribus? Si Pater est, ipse solus unus dicitur Deus. Ab ipso ergo deitatis vocabulo Filius et Spiritus sanctus alieni, quod absit, a nobis fuisse probantur, quia scriptum est; In die illa erit Dominus unus, et nomen ejus unum? Si vero, ut est, unum nomen est Trinitatis: quid me persuades credere quod prophetas et apostolos non video prædicasse? Nam et Malachias solum Filium intimavit, quem humani generis creatorem unum Dcum proph tica annuntiatione designavit: ipso dicenle: Nonne Deus unus creavit vos? nonne Pater unus est omnium vestrum (Malach. II, 10)?","english":"CHAPTER XVI.\n\nWhere they say that the Father and the Son are not one God.\n\nIf they have said: \"You are not one God, who by saying 'we are one' show two, not one\" (John 10:30).\n\nAnswer. Apart from the incarnation of the Son, which was assumed by him for our redemption, the Father, the Son, and the Holy Spirit are called one God, and not divided among three, as you strive to affirm with sacrilegious mind, but in three persons and names one substance of deity is proved, as the prophet Zechariah says: \"The Lord shall be king over all the earth, and in that day the Lord shall be one, and his name one\" (Zech. 14:9). That this day which the prophet designates is the day of the future judgment, no one is ignorant. I ask you, therefore, to expound this sentence of the prophet yourself, what it means. Who, then, will be the king, who the one Lord, or who of the three obtains the name of deity? If it is the Father, he alone is called one God. From that very title of deity, therefore, the Son and the Holy Spirit are proved to be alien—which be far from us—by us, because it is written: \"In that day the Lord shall be one, and his name one\"? But if, as is the case, the name of the Trinity is one: why do you persuade me to believe what I do not see the prophets and apostles preach? For Malachi also declared the Son alone, whom he designated as the one God, creator of the human race, by prophetic announcement, saying: \"Is not one God he who created you? Is not one Father of you all?\" (Mal. 2:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Et in Deuteronomio: Audi Israel; Dominus Deus tuns, Deus unus esi (Deut. VI, 4). Et Apostolus: Nullus Deus nisi unus (/ Cor. VIII, 4). Et iterum: Unus Dominus, una fides, unum baptisma, unus Dcus (Ephes. IV, 5). Vel nunc adverte quia unus Deus non est divisus. In tribus personis et nominibus unus dicilur Deus, Apostolo attestante: Divisiones autem donationum gratiarum sunt, ait, idem autem spiritus: ct divisiones ministrationum sunt, idem ipse Dominus; et divisiones operationum sunt, idem autem Deus,qui operatur omnia in omnibus (/ Cur. XII, 4). Quid igitur cst quod Filio derogare minime dub:tasti? ut in eo quod dixit: Ego et Pater unum sumus (Joan., 30): duos nihilominus deos natura ab invicem et deitate diversos introducere coneris, et affirinare non metuis? ignorans quia cum sumus, dicit, personas distinxit, non deitatis substantiam separavit, ut et Sabellium unionem sectantem destrueret, et vos Atianos, qui unum in Trinitate abnuitis Deum, modis omnibus refutaret","english":"And in Deuteronomy: \"Hear, Israel: the Lord your God is one God\" (Deut. 6:4). And the Apostle: \"No one is God except one\" (1 Cor. 8:4). And again: \"One Lord, one faith, one baptism, one God\" (Eph. 4:5). Or now observe that the one God is not divided. In three persons and names one God is spoken of, as the Apostle attests: \"There are divisions of gifts of graces,\" he says, \"but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of operations, but the same God, who works all things in all\" (1 Cor. 12:4). What, then, is it that you have not hesitated in the least to detract from the Son? So that in what he said—\"I and the Father are one\" (John 10:30)—you nevertheless attempt to introduce two gods, distinct from each other in nature and in deity, and you do not fear to affirm it, not knowing that when he says \"we are,\" he distinguished the persons, not separated the substance of the deity, so that he might both destroy Sabellius, who follows union, and refute you Arians in every way, who deny that God is one in the Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"CAPUT XVII.\n\nDeclaratur dictum: Pater, clarifiica Filium tuum.\n\nSi autem dixcrinl quia ideo Filius minor esi, quod Pater illum clarificaverit, pro eo quod scriptum est: Pater, clarifica Filium tuum (Joan. XVII, 1).\n\nResponsio. Sieut Pater Filium suum clarificasse docetur, ita etiam Filius Patrem clarificasse præscribitur, evangelista diconte: Respondit Jesus et dixit: Ego daemonium non habeo, sed honoriOco Patrem meum, et vos inhonorastis me (Joan. VIII, 49). Et ipse Filius ad Patrem: Clarifica Filium tuum, ut et Filius tuus clarificet te (Joan. XVII, 1). Et iterum: Ego teclarificavi super terran (Ibid., 4). Et ad discipulos: Si quid petieritis in nomine meo, hoc faciam, ut clarificctur Pater in Filio (Joan. XIV, 13). Et iterum: Nunc clarificatus est Filius hominis, et Deus clarificatus est in illo (Joan. XIII, 31). Et Isaias: Exaltabitur Dominus Sabaotb in judicio, et Dominus sanctus clarificabitur in illo (Isai v, 16). Agnosce tandem, perfidc, oniam in quibus una est clarificatio virtutis, nulla interest discrctio potestatis.","english":"CHAPTER XVII.\n\nThe statement is explained: Father, glorify your Son.\n\nBut if they say that the Son is therefore lesser because the Father glorified him, on the ground that it is written: \"Father, glorify your Son\" (John 17:1).\n\nAnswer. Just as the Father is taught to have glorified his Son, so also the Son is set forth as having glorified the Father, the evangelist saying: \"Jesus answered and said: I do not have a demon, but I honor my Father, and you have dishonored me\" (John 8:49). And the Son himself says to the Father: \"Glorify your Son, that your Son also may glorify you\" (John 17:1). And again: \"I have glorified you on earth\" (ibid., 4). And to the disciples: \"If you ask anything in my name, this I will do, that the Father may be glorified in the Son\" (John 14:13). And again: \"Now is the Son of man glorified, and God is glorified in him\" (John 13:31). And Isaiah: \"The Lord Sabaoth shall be exalted in judgment, and the holy Lord shall be glorified in him\" (Isa. 5:16). Recognize at last, faithless one, that where there is one glorification of power, there is no distinction of authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"CAPUT XVIII.\n\nUbi dicunt proprie Filium non vidisse Patrem.\n\nSi outem dixerint quod Filius non potest proprio videre Patrern, quia scriptum est: Deum nemo v d.t unquam (Joan. I, 18).\n\nResponsio. Nunc igitur ad ipsius fontis originem redeamus, ci quo Filium Patrem semper videre potui se, vel posse evidentioribus testimoniis de Veteris et Novi Instrumenti litteris doceamus, Salomone dicente: Et tecum sapientia, quæ novit opera tua, quæ adfuit tibi, cum facercs orbem terrarum, et ipsa novit quid sit placitum oculis tuis (Sap. IX, 9). Et Dominus in Evangelio: Ncmo novit Filium, nisi Pater, neque Patrem quis novit, nisi Filius, et cui volucrit Filius revelare (Luc. x, 22). Et item: Deum nemo vidit unquam, nisi unigenitus, qui est in sinu Pati is, ipse enarravit (Joan. I, 18). Et iterum Judæis dicit: Vos non nostis cum, cgo autem novi eum: quod si dixero quia non novi eum, ero similis vobis mendax (Joan. VIII, 55). Item ibi: Qui cx Deo est, hic novit eum (Ibid. 47). Et iterum: Ego novi eum, quia ab ipso sum. Ecce docuimus, quia semper vict Filius Patrem. quomodo v astruitis eum Patrem non posse vidcre?","english":"CHAPTER XVIII.\n\nWhere they say that the Son has not properly seen the Father.\n\nBut if they have said that the Son cannot properly see the Father, because it is written: No one has ever seen God (John 1:18).\n\nAnswer. Now therefore let us return to the very origin of the fountain, and let us teach by clearer testimonies from the writings of the Old and New Testament that the Son has always been able to see the Father, and can see him, Solomon saying: And with you is wisdom, which knows your works, which was present with you when you made the world, and she herself knows what is pleasing in your eyes (Wisdom 9:9). And the Lord in the Gospel: No one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wishes to reveal him (Luke 10:22). And likewise: No one has ever seen God except the only-begotten, who is in the bosom of the Father; he himself has declared him (John 1:18). And again he says to the Jews: You do not know him, but I know him; for if I say that I do not know him, I shall be like you, a liar (John 8:55). Likewise there: He who is from God, this one knows him (ibid. 47). And again: I know him, because I am from him. Behold, we have taught that the Son has always seen the Father. How do you prove that he cannot see the Father?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"CAPUT XIX.\n\nPatrem Filio testimonium, perhibere, quid sit.\n\nSi cniin dixerint, ideo minor est Filius Patre, quia Paler præbet testimonium.\n\nResponsio. Si sereno sensu divinas recenseas Scripturas, invenies non solum Patrem Filio testimonium perhibentem. sed totam simul inseparabilem Trinitatem, Idem Domino protestante: Ego sum qui testimonium perhibeo de mcipso, ct testimonium perhibet de me Pater, qui misit me (Joan. VIII, 18). Et iterum: Si ego testimonium perhibeo de mcipso, testimonium meum vcru.n eat, quia scio unde venio et quo vado (Joan., VIII, 4). Elde Spiritu sancto: Cum venerit Paracletus ille sanctus, Spiritus vcritalis, ille testimonium perhibebit de me (Joan. xv, 26). Intendite, quæso, intendite, quoniam in quibus una testificationis virtus ostenditur, nullus ab alio ncque potentior, neque inferior judicatur.\n\nCAPUT XX..","english":"CHAPTER XIX.\n\nWhat it means that the Father bears testimony to the Son.\n\nFor if they have said that the Son is therefore less than the Father, because the Father bears testimony.\n\nAnswer. If you examine the divine Scriptures with a calm mind, you will find that it is not only the Father who bears testimony to the Son, but the whole inseparable Trinity at once, as the Lord himself declares: I am the one who bears testimony about myself, and the Father who sent me bears testimony about me (John 8:18). And again: If I bear testimony about myself, my testimony is true, because I know where I come from and where I am going (John 8:14). And concerning the Holy Spirit: When that holy Paraclete, the Spirit of truth, has come, he will bear testimony about me (John 15:26). Attend, I ask, attend, because in those in whom the one power of testimony is shown, no one is judged either more powerful or inferior to another.\n\nCHAPTER XX.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Patrem invisibilem, Filium vero essc visibilem, quid sit.\n\nSi tibi dixerint de ea, Pater major cst, quia ipse invisibilis dicitur, Filius vero visibilis prædicatur.\n\nResponsio. S epius ista jam diximus, quia secundum hominis formam Filius visibilis dicitur, secundum deitatis vero substantiam invisibilis prædicatur. Paulo apostolo prædicante: altitudo, inquit, sapienti et scientiæ Dei, quam inscrutabilia 'sunt jndicia ejus, et investigabiles viæ ejus (Rom. XI, 33)! Et in Isaia: Cui similem æstimatis Dominum, aut cui similem æstimatis cum, cum sit ipse invisibilis (Isai. xi, 18)? Ait Apostolus: Mihi autem minimo omnium sanctorum data est gratia hæc in gentibus evangelizare investigabiles divitias Christi ct illuminare omnes, quæ sit dispensatio sacramenti absconditi a sæcutis in Christo, qui omnia creavit (Ephes. 111, 8). Item ipse: Qui est, ait, imago Dei invisibitis. Et ad Colossenses: Ego Paulus minister, quia nunc gaudeo in passionibus, et adimpleo ea quae desunt tribulationum Christi in carne mea pro corpore ejus, quod est Ecclesia, cui factus sum ego minister secundum dispensationem Dei, mysterium Christi, quod absconditum fuit a sæculis et in generationibus (Col. i, 15).","english":"CHAPTER XX. What it means that the Father is invisible and the Son visible.\n\nIf they have said to you concerning this, that the Father is greater because He is called invisible, while the Son is proclaimed visible.\n\nAnswer. We have often said this already, that according to the form of a man the Son is called visible, but according to the substance of the Godhead He is proclaimed invisible. As the apostle Paul proclaims: O the depth, he says, of the wisdom and knowledge of God, how unsearchable are His judgments, and His ways past finding out (Rom. 11:33)! And in Isaiah: To whom have you likened the Lord, or to whom have you likened Him, when He Himself is invisible (Isa. 40:18)? The Apostle says: But to me, the least of all the saints, this grace was given to preach among the Gentiles the unsearchable riches of Christ, and to enlighten all men as to what is the dispensation of the mystery hidden from ages in Christ, who created all things (Eph. 3:8). Likewise he himself says: Who is the image of the invisible God. And to the Colossians: I Paul, a minister, because now I rejoice in my sufferings, and I fill up those things that are lacking of the tribulations of Christ in my flesh for His body, which is the Church, of which I was made a minister according to the dispensation of God, the mystery of Christ, which was hidden from ages and generations (Col. 1:15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Item ibi: Ut consoletur corda corum in caritate, in omnes divitias adimpletionis intellectus, in agnitionem mysterii Dei, quod est Christus, in quo sunt omnes thesauri sapientiae et scienti e absconditi (Col. n, 2). Et in psalrno septuagesimo sexto (Vers. 20): In mari via tua, et semitae tuæ in aquis mult s, et vestigia tua non cognoscentur. Et in Salomone: Sapientiam Dei præcedentem omnia quis investigavit (Eccli. i, 5)? hem ibi: Radix sapicn.i.c cui revelata est, et astutias illius quis cognovit (Ibid.. 6)? Item ibi: Disciplina sapientiæ cui manifestata esi, ct multiplicationem ingressus illius quis intellexit (Ibid., 7)? Item ibi: Quoniam mirabilia sunt opera Domini solius, et gtoriosa et absconsa, et opera ilius invisa omnibus (Eccli. XI, 4). Ecce sicut Patcr invisibilis cst, ita etiam ct Filius invenitur. Quomodo a vobis, in eo quod pro nobis carnaliter se videri dignatus est, Patrc inferior judicatur?","english":"Likewise there: That their hearts may be comforted in love, unto all the riches of the full understanding, unto the knowledge of the mystery of God, which is Christ, in whom are all the treasures of wisdom and knowledge hidden (Col. 2:2-3). And in the seventy-sixth psalm (v. 20): In the sea is thy way, and thy paths in many waters, and thy footsteps shall not be known. And in Solomon: Who hath searched out the wisdom of God that goeth before all things (Ecclus. 1:5)? Likewise there: The root of wisdom, to whom hath it been revealed, and who hath known its subtleties (ibid., 6)? Likewise there: To whom hath the discipline of wisdom been manifested, and who hath understood the multitude of its entrance (ibid., 7)? Likewise there: For the works of the Lord alone are wonderful, and glorious and hidden, and his works are unseen by all (Ecclus. 11:4). Behold, just as the Father is invisible, so also the Son is found to be. How is he judged by you to be inferior to the Father, in that he deigned to be seen carnally for our sake?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"CAPUT XXI.\n\nEgo quœ sunt ei placita facio semper, quomodo decla retur.\n\nSi tibi objecerint quod Filius de Patre dixerit: Ego quæ sunt ei placita facio semper (Joan. VIII, 29).\n\nResponsio. Si ad obsequium Filii volueritis redigere, quo dicatis cum Patri esse subjectum, nihilominus et de Patre simile profertis judicium qui in Scripturis sanctis Filio etiam hoc modo docclur præbuisse obscauium, Isaia oropheta dicente; Hæc dicit Dominus Christo meo Domino, cui tenui dexteram, et obedire faciam ante cum omnes gentes (Isai XLV. 1) Item ibi: Ego ante cum præibo, et montes planos efliciam atque aperiam ante cum porus, et civitates non claudentur (Ibid., 2). Item ibi: Ego vocavi et adduxi eum, et prosperum iter ejus feci (Isai. XLVIII, 15, 17). Et in psalmo centesimo tricesimo primo. Paravi lucernam Christo meo, inimicos ejus induam confusione. Et in Evangelio: Ecce mitto angelum meum ante faciem tnam, qui prae;aret viam tuam ante te (Marc. 1, 2). Et in Habacuc: Egressus est Dominus in salutem populi sui cum Christo suo (Habac. in, 13). In iis ergo omnibus non tibi videtur Pater Fitio obsequium præbuisse? pro quibus et am nefas est dicere Patrem posse Filio subjacere: quia paterna diviuitas nec dando Filio, quæ sua sunt, aliquando sibi minuit, nec Filius accipiendo, quæ Patris sunt in melius quam fuerat, vel nectus naturam mutavit.","english":"CHAPTER XXI.\n\n\"I do always those things that please him,\" how it is explained.\n\nIf they object to you that the Son said concerning the Father: \"I do always those things that please him\" (John 8:29).\n\nAnswer. If you wish to reduce the Son's obedience to the point of saying that he is subject to the Father, you nonetheless bring a similar judgment also concerning the Father, who is shown in the Holy Scriptures to have rendered obedience even to the Son in this manner, when the prophet Isaiah says: \"Thus says the Lord to Christ my Lord, whose right hand I have held, that I may make the nations obedient before him\" (Isaiah 45:1). Likewise there: \"I will go before him, and I will make the mountains plain, and I will open before him gates, and cities shall not be shut\" (Ibid., 2). Likewise there: \"I have called him and brought him, and I have made his way prosperous\" (Isaiah 48:15, 17). And in the one hundred thirty-first psalm: \"I have prepared a lamp for my Christ, I will clothe his enemies with confusion.\" And in the Gospel: \"Behold, I send my angel before thy face, who shall prepare thy way before thee\" (Mark 1:2). And in Habakkuk: \"The Lord went forth for the salvation of his people with his Christ\" (Habakkuk 3:13). In all these, then, does it not seem to you that the Father rendered obedience to the Son? For which reason it is also impious to say that the Father can be subject to the Son: because the paternal divinity, neither by giving to the Son what are his own, ever diminishes itself, nor does the Son, by receiving what are the Father's, either change into something better than he was, or alter the nature of his birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Filius ergo ideo, quæ sunt Patri placita facit, quia contraria facere nescit.\n\nCAPUT XXII.\n\nSolum Patrem ab Apostolo aflirmari immortalem.\n\nSi tibi dixerint: In hoc Filius Patri non potest coæquari, quia solum Patrem Apostolus asserit immortalem.\n\nResponsio. Filium secundum divinitatem immortalem semper fuisse, vel esse, divina ubique testantur eloquia. Salomone idipsum clarius affirmante: Immortalitas est in cogitatione sapientia, et amicitiæ illius delectatio bona (Sap. VIII, 17). Item ibi: In operibus manuum sapientiæ honestas sine defectione, et in certamine sermonum ejus immortalitas, et vita æterna, in communicatione verborum ejus claritas perpetua (Ibid., 18). Et A; ostolus: Vivus est Dei sermo et efficax, et aculior omni gladio ancipiti (Hebr. IV, 12). Et in Actibus apostolorum: Annuntiamus vobis, ut ab iis vanis convertamini ad Deum vivum, qui fecit cælum et terram, mare et omnia quæ in eis sunt (Act. XIV, 14). Et in Deuterenomio: Vivo ego, dicit Dominus, quia extollo in cœlum manum mcam, juraho per dexteram meam, et dicam: Vivo ego in æternum, quia exacuo velut fulgur gladium meum; et detinebit judicium manus mea, et eis qui oderunt me reddam (Deut. XXXII, 40). Qui vero æternus et immortalis divinis Literis intimatur, minoris a Patre substantiæ non nisi ab Arianorum perfidia judicatur.","english":"The Son, therefore, does the things that please the Father because he cannot do the contrary.\n\nCHAPTER XXII.\n\nThat the Apostle affirms only the Father to be immortal.\n\nIf they have said to you: In this the Son cannot be coequal with the Father, because the Apostle asserts that only the Father is immortal.\n\nAnswer. The divine oracles everywhere testify that the Son, according to his divinity, always was and is immortal. Solomon affirms this same thing more clearly: Immortality is in the thought of wisdom, and the good delight of her friendship (Wisdom 8:17). Likewise there: In the works of the hands of wisdom there is honor without failings, and in the contest of her words immortality, and eternal life, in the communication of her words perpetual brightness (Ibid., 18). And the Apostle: The word of God is living and effective, and sharper than any two-edged sword (Heb 4:12). And in the Acts of the Apostles: We announce to you, that you turn from these vain things to the living God, who made heaven and earth, the sea and all things that are in them (Acts 14:14). And in Deuteronomy: I live, says the Lord, for I lift up my hand to heaven, I will swear by my right hand, and I will say: I live forever, for I sharpen my sword like lightning; and my hand will hold judgment, and I will repay those who hate me (Deut 32:40). But he who is shown by the divine Scriptures to be eternal and immortal is judged to be of a lesser substance than the Father only by the perfidy of the Arians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"CAPUT XXIII.\n\nPsalmistæ locus declaratur: Dominus regit me, et nihil mihi deerit.\n\nSi tbi dixerint quia propheta in persona Christi dixerit: Dominus reget me, ideo minor est Patre (Psal. XXII, I).\n\nResponsio. Quod a semetipso rcgatur Filius, et non ab alio, Michæam audi prophetam, per quem Deus Pater unici sui potentiam tali dignatus est promulgene sententia: Et tu, Bethlcem, terra Juda, inquit, nequaquam minima es in millibus Juda: ex te enim prodiet Rex qui regat populum meum Israel (Mich. V, 2). Et in Apocalypsi: Agnus qui est in medio throni reget cos, et ducatum illis prabebit ad vitæ fontes aquarum (Apoc. VII, 17). Et in libro Machabæorum: Ipse Pater noster, ipse Rex noster, ipse reget nos in sæcula. Flagellavit enim nos propter iniquitates nostros, sed iterum miserebitur nostri (II Mach. VII, 32). Et in psalm quadragesimo septimo (Vers. 15): Hic est Deus noster in atornum, et in saeculum sæculi, et ipse reget nos in sæcula. Et in vigesimo septimo (Vers. 9): Rege eos, ct extolle illes usque in sæculum. Si enim Filius, ut ipsi suspicamini. a semetipso non regitur, frustra Rex dicitur, vel Regis Filius appellatur: quoniam nomen Regis et dignitatiS nou nisi a regendo alios comprobatur.","english":"CHAPTER XXIII.\n\nThe psalmist's passage is explained: The Lord rules me, and nothing will be lacking to me.\n\nIf they have said to you that the prophet spoke in the person of Christ: The Lord will rule me, and therefore he is less than the Father (Ps. 22:1).\n\nAnswer. That the Son is ruled by himself and not by another, hear Micah the prophet, through whom God the Father deigned to proclaim the power of his only-begotten by such a sentence: And you, Bethlehem, land of Judah, he says, are by no means least among the thousands of Judah: for from you will come forth the King who will rule my people Israel (Mic. 5:2). And in the Apocalypse: The Lamb who is in the midst of the throne will rule them, and will lead them to the fountains of the waters of life (Apoc. 7:17). And in the book of Maccabees: He is our Father, he is our King, he will rule us forever. For he scourged us because of our iniquities, but he will again have mercy on us (2 Macc. 7:32). And in the forty-seventh psalm (v. 15): This is our God forever, and for ever and ever, and he will rule us forever. And in the twenty-seventh (v. 9): Rule them, and exalt them forever. For if the Son, as you yourselves suspect, is not ruled by himself, in vain is he called King, or named the Son of a King: since the name of King and of dignity is confirmed by nothing other than by ruling others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"CAPUT XXIV.\n\nMinorem Patrem Filio quemadmodum dicant Ariani,\n\nex eo quod Christus tantum sit a diabolo in deserto tentatus\n\nSi tibi dixerint: Ideo Patri Filius non æquatur, quia ipse solus est a diabolo in deserto tentatus.\n\nResponsio. Non enim divinit as Filii diabolicæ tentationi subjacuit, sed in sola carne tentatus est, quam de Virginis utero dignanter assumpsit, Apostolo attestante: In eo quod passus est obcdiens factus, tentatus est: nam potens cst eis, qui tentantur, auxilipri (Hebr. II, 18). Nam cum illi tentator diabolus diceret: mitte te deorsum, ita eum semel et iterum flagello suae responsionis coercuit, dicens: Non tentabis Dominum Deum tuum: et, Dominum Deum adorabis, et illi soli servies (Matth. iv, 7). Hinc non ambigo et Jacobum dia sse Apostolum: Deus autem intentator 'lorum est (Jac. I, 13). Et in Evangelio: Tunc veni ntes ad Jesum Pharisæi cum Herodianis dicebant: Magister, scimus quia verax es, et viam Dei in veritate doces: non accipis personam, aut cura tibi est de aliquo: licet nobis tributum dare Cæsari, an non? Hoc autem dicebant, tentantes cum ut possent accusare eum (Marc. XII, 14), etc. Cernisne, incredule, quia is tentationi subjacuit, quia a Judæis flagellari non abnuit?","english":"CHAPTER XXIV.\n\nHow the Arians say the Father is less than the Son, from the fact that Christ alone was tempted by the devil in the desert.\n\nIf they have said to you: For this reason the Son is not equal to the Father, because he alone was tempted by the devil in the desert.\n\nAnswer. For the divinity of the Son did not submit to diabolical temptation, but he was tempted in the flesh alone, which he deigned to assume from the Virgin's womb, as the Apostle testifies: In that he suffered, he was made obedient, he was tempted; for he is able to help those who are tempted (Heb. 2:18). For when the tempter the devil said to him: Cast yourself down, he restrained him once and again with the scourge of his response, saying: You shall not tempt the Lord your God; and, You shall adore the Lord your God, and him alone shall you serve (Matt. 4:7). Hence I do not doubt that James the Apostle also said: But God is not a tempter of evils (Jas. 1:13). And in the Gospel: Then the Pharisees with the Herodians coming to Jesus said: Master, we know that you are truthful, and you teach the way of God in truth: you do not accept a person, nor is there care for you about anyone: is it lawful for us to give tribute to Caesar, or not? But they said this, tempting him so that they might be able to accuse him (Mark 12:14), etc. Do you see, unbeliever, that he submitted to temptation, because he did not refuse to be scourged by the Jews?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"CAPUT XXV.\n\nFilium negant Ariani se proprie Deum nominasse.\n\nSi autem dixerint: Ubi seipsum Filius Dei Deum proprie nominaverit.\n\nResponsio. Haec propositio vestra quam stulta sit et quam a ratione veritatis longius evagetur. etiam tardioris ingenii homines intelligunt ac refellunt: illi scilicet qui Dei Filium Deum verum et verum hominem confitentur: Non enim quia carnem induit, Deus esse desiit, sed in homine vero Deus verus apparuit, Joanne apostolo attestante: Hic cst verus Deus et vita aeterna (I Joan. v, 20). Si vero ubi seipsum Filius Deum proprie nominaverit, desideras nosse, evangelico verbo condisce: Et rogabat eum vir, inquit, a quo daemonia exierant, ut cum eo esset: dimisit autem eum Jesus dicens: Vade in domum tuam, et narra quanta tibi fecerit Deus. Ille autem abiit per universam civitatem prædicans quanta illi fecisset Jesus (Luc. VIII, 39). Et iterum: Eduxit eum diabolus, et ostendit illi omnia regna terrae in momento in temporis, et ait illi: Tibi dabo potestatem hanc universam, et gloriam illorum, quia mihi tradita sunt, et cui voluero do illa: tu ergo si adoraveris coram me, erunt tua omnia. Respondit Jesus, et dixit illi: Scriptum est, Dominum Deum tuum adorabis, et illi soli servies (Matth. IV, 10).","english":"CHAPTER XXV.\n\nThe Arians deny that the Son properly called Himself God.\n\nBut if they have said: Where did the Son of God properly call Himself God?\n\nAnswer. How foolish this proposition of yours is, and how far it wanders from the reasoning of truth, even men of slower wit understand and refute—namely, those who confess the Son of God to be true God and true man. For He did not cease to be God because He put on flesh, but in the true man the true God appeared, as the apostle John attests: This is the true God and eternal life (1 John 5:20). But if you desire to know where the Son properly called Himself God, learn from the Gospel's word: And the man, it says, from whom the demons had gone out begged Him to be with Him; but Jesus sent him away, saying: Go to your house, and tell how much God has done for you. But he went away through the whole city proclaiming how much Jesus had done for him (Luke 8:39). And again: The devil led Him out, and showed Him all the kingdoms of the earth in a moment of time, and said to Him: I will give you all this power and their glory, because they have been handed over to me, and I give them to whomever I wish; therefore if you will worship before me, all things will be yours. Jesus answered and said to him: It is written, You shall worship the Lord your God, and Him alone shall you serve (Matthew 4:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Et rursum de leprosis mundatis dicit: Unus autem ex illis, ut vidit quia mundatus rst, reversus est cum magna voce magnificans Deum, et cecidit ad pedes ejus, gralias agens, et hic erat Samaritanus. Respondens autem Jesus, dixit Nonne decem mundati sunt: novem ubi sunt? Non est inventus ex illis qui rediret et daret gloriam Deo, nisi hic alienigena (Luc. XVII, 15)? Ecce ubi seipsum Deum Dei Fil us nominavit, cui Deo is qui mundatus est gratias retulit revertens. Et iterum: Erat quidam homo in quadam civitate, qui Deum non timebat, nec hominem revcrebatur... Vidua quædam erat in illa civitate, quæ quotidie veniebat ad eum, dicens: Vindica me ah adversario meo. et nolebat per multum tempus: in se autcm reversus dixit: Et si Dcum non timco, nec hominem revereor, tamen quia molesta est mihi valde hæc, vindicabo illam ne in novissimo veniens suggillet me. Respondens autem Jesus, dixit: Audistis quid judex iniquitatis dicit? Deus autem non faciet vindictam servorum suorum clamantium ad se die ac Docte, et patientiam habebit in illis? Amen dico vobis, quia faciet vindictam eorum cito (Luc. XVIII, 2).","english":"And again he says of the cleansed lepers: But one of them, when he saw that he was cleansed, turned back, magnifying God with a loud voice, and fell at his feet, giving thanks, and this man was a Samaritan. But Jesus answered and said: Were not ten cleansed? Where are the nine? Was there none found among them who returned and gave glory to God, except this foreigner (Luke 17:15)? Behold where He named Himself God, the Son of God, to whom the one who was cleansed gave thanks as to God when he returned. And again: There was a certain man in a certain city, who did not fear God, nor respect man... There was a certain widow in that city, who came daily to him, saying: Avenge me of my adversary. And for a long time he would not; but afterward, returning to himself, he said: Even if I do not fear God, nor respect man, yet because this woman is very troublesome to me, I will avenge her, lest by coming at the last she wear me out. But Jesus answering said: Have you heard what the unjust judge says? And will not God avenge his servants who cry to him day and night, and will he have patience with them? Amen I say to you, that he will avenge them quickly (Luke 18:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ideo totum textum parabolæ hujus posuimus, ut Filium ubi se Deum proprie nominavit docere possimus: non enim potest Pati i hæc sententia convenire, quoniam in judicium Filius est venturus injurias servorum suorum vindicare.: iterum Evangelista dicit: Et cum recubuisset iterum, dixit discipulis suis: Scitis quid fecerim vobis, vos me vocatis magister et Domine, et bene dicitis: sum enim (Joan. xiii, 12). Et in Marco respondens Jesus, dixit: Ad duritiam cordis vestri scripsit vobis præceptum illud Moyses, ab initio autem creaturæ masculum et feminam fecit eos Deus (Marc. x, 5). Et iterum responderunt Judæi, et dixerunt: Nos de bono opere non le lapidamus, sed de blasphemia, quia cum sis homo, facis tcipsum Deum (Joan. x, 33). Cum igitur seipsum Deum et Dominum appellat, quare illum vos minorem astruitis, et deitatem ejus more sacrilego dcnegatis.?","english":"Therefore we have set out the entire text of this parable, so that we may show where the Son expressly named himself God; for this statement cannot apply to the Father, since it is the Son who will come to judgment to avenge the wrongs done to his servants. Again the Evangelist says: And when he had reclined again, he said to his disciples: Do you know what I have done to you? You call me Master and Lord, and you say well, for so I am (John 13:12). And in Mark, Jesus answered and said: For the hardness of your heart Moses wrote you that commandment; but from the beginning of creation God made them male and female (Mark 10:5). And again the Jews answered and said: We do not stone you for a good work, but for blasphemy, because you, being a man, make yourself God (John 10:33). Since, therefore, he calls himself God and Lord, why do you set him forth as less, and deny his deity in a sacrilegious manner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"CAPUT XXVI.\n\nUbi dicunt Patrem Filium revelasse.\n\nSi tibi dixerint: Ideo minor est Filiis, quia Pater illum revclavit hominibus.\n\nResponsio. In hujus revelationis mysterio Pater et Filius unum sunt: quia sicut Pater Filium, ita Filius Patrem pari divinitate naturæ mutuo se docentur mundo et hominibus revelasse, ipso Domino in Evangelio protestante: Nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare (Luc. x, 22). Et itcruin: Notum feci cis nomen tuum, et notum faciam (Joan. lVII, ). Et ut seipsum hominibus revelasse doceret, per Isaam hæc testatus est, diccns: Palam apparui non quærentibus me, inventus sum ab lis qui me non interrogabant (Isai. LXV, 1). Et in Apocalypsi: Si quis mibi aperuerit ostium, intrabo ad illum, et cœnabo cum eo, et manifestabo meipsum ei (Apoc. III, ). Et iterum: Hoc jam tertio manifestavit se Jesus discipulis suis ad mare Tiberiadis, cum surrexisset a mortuis (Joan. ix!, 14). Qui enim Patrem revelavit, et seipsum multis modis manifestasse testatus est, minor dici non potest.","english":"CHAPTER XXVI.\n\nWhere they say that the Father revealed the Son.\n\nIf they have said to you: Therefore the Son is lesser, because the Father revealed him to men.\n\nAnswer. In the mystery of this revelation the Father and the Son are one: for just as the Father revealed the Son, so the Son revealed the Father, by the equal divinity of their nature mutually teaching themselves to the world and to men, as the Lord himself testifies in the Gospel: No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son has willed to reveal him (Luke 10:22). And again: I have made your name known to them, and I will make it known (John 17:26). And to teach that he revealed himself to men, he testified through Isaiah, saying: I appeared openly to those who did not seek me; I was found by those who did not question me (Isaiah 65:1). And in the Apocalypse: If anyone opens the door for me, I will enter to him, and I will dine with him, and I will manifest myself to him (Revelation 3:20). And again: Now for the third time Jesus manifested himself to his disciples at the sea of Tiberias, when he had risen from the dead (John 21:14). For he who revealed the Father, and testified that he manifested himself in many ways, cannot be called lesser.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"CAPUT XXVII.\n\nParrem Filium tradidisse quemadmodum intelligatur.\n\nSi tibi dixerint quod Pater tradiderit Filium.\n\nResponsio. Filius voluntarie dispensationem assumptæ carnis adimplens, semetipsum pro nobis tradidisse, clara contestationis voce fideles suos per Apostolum docere dignatus est, ipso Apostolo protestante: Gratia vobis, inquit, et pax a Deo Patre et Domino Jesu Christo, qui dedit semetipsum pro peccatis nostris (Gal. I, 3). Et iterum: Quod autem eunc vivo in carne, In fide vivo Filii Dei qui dilexit me, et tradidit seipsum pro me (Gal. II, 20). Et ad Ephesios: Estote igitur imitatores Dei, sicut filii dilecti; et ambulate in caritate, sicut Christos dilexit nos et tradidit seipsum pro nobis (Ephes. v,!). Item Ibi: Diligite uxores vestras sicut Christus dilexit Ecclesiam suam, et semetipsum tradidit pro ea (Ibid. 25). Et ad Timotheum: Unus cn Deus, unus et mediator Dei et hominum, homo Christus Jesus, qui dedit semetipsum redemptionem pro multis (I Tim. II, 5). Et ad Hebræos: Si enim sanguis hircorum et Cinis vitulæ aspersus sanctificat ad emundationem earnis, quanto magis sanguis Cbristi, qui per Spiritum sanctum semetipsum obtulit immaculatum Deo ( Hebr. IX, )? Item ibi: Habentes ergo, fratres, fiduciam in introitu sanctorum in sanguino Jesu, qui dedicavit nobis viam recentem et viam per vdamen, id est earnem suam, offerens seipsum pro nobis (Hebr. x, i9).","english":"CHAPTER XXVII.\n\nHow it is to be understood that the Father delivered the Son.\n\nIf they have said to you that the Father delivered the Son.\n\nAnswer. The Son, voluntarily fulfilling the dispensation of the flesh he assumed, deigned to teach his faithful people by the clear voice of testimony through the Apostle that he delivered himself for us, the Apostle himself declaring: Grace to you, he says, and peace from God the Father and the Lord Jesus Christ, who gave himself for our sins (Gal. 1:3). And again: But that I live in the flesh, I live in the faith of the Son of God who loved me and delivered himself for me (Gal. 2:20). And to the Ephesians: Be therefore imitators of God, as beloved children; and walk in love, as Christ loved us and delivered himself for us (Eph. 5:1). Likewise in the same place: Love your wives as Christ loved his Church and delivered himself for it (Ibid. 25). And to Timothy: There is one God, and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for many (1 Tim. 2:5). And to the Hebrews: For if the blood of goats and the ashes of a calf sprinkled sanctify for the cleansing of the flesh, how much more the blood of Christ, who through the Holy Spirit offered himself unblemished to God (Heb. 9:?)? Likewise in the same place: Having therefore, brothers, confidence in the entrance into the holy places in the blood of Jesus, who dedicated for us a new way and a way through the veil, that is, his flesh, offering himself for us (Heb. 10:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Et in Joannis Epistola: In hoc cognovimus caritatem ipsius, quoniam ipse pro nobis animam posuit (/ Joan. III, ). Et in Isaia; Sanctificate eum, qui tradidit animam suam pro nohis (Isai. LIII, 12). Item ibi: Oblatus est, quia ipse voluit ( Ibid., ). Et in Jeremia: Pedi dilectam animam meam in manus inimicorum ejus (Jer. XII, 7). Item Apostolus: Hoc enim semel fecit seipsum oflerens (Hebr. vII, 27). Et i'erum: Scimus quia Filius Dei venit, et carnem induit, et passus est. Et Petrus apostolus: Christus pro nobs passus est, relinquens nobis exemplum, ut sequamur vestigia ejus ( I Petr. U, 21). Et in Salomone: Penetrabo inferiores partes terræ, et inspiciam dormientes, et illuminabo sperantes in eum (Eccli. xxiv, 25). Et ipse Dominus in Evangelio; Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo eam toUit a me, sed ego eam pono ex me (Joan. x, 18), Qui ergo seipsum tradidit, et animam suam propria potestate posuit et assumpsit, minor dici non poterit.","english":"And in the Epistle of John: In this we have known his love, that he laid down his soul for us (1 John 3). And in Isaiah: Sanctify him who delivered his soul for us (Isaiah 53:12). Likewise there: He was offered, because he himself willed it (ibid.). And in Jeremiah: I have given my beloved soul into the hands of his enemies (Jeremiah 12:7). Likewise the Apostle: For this he did once, offering himself (Hebrews 7:27). And again: We know that the Son of God came, and put on flesh, and suffered. And the apostle Peter: Christ suffered for us, leaving us an example, that we should follow his footsteps (1 Peter 2:21). And in Solomon: I will penetrate the lower parts of the earth, and I will look upon those who sleep, and I will enlighten those who hope in him (Sirach 24:25). And the Lord himself in the Gospel: I have power to lay down my soul, and I have power to take it up again: no one has taken it from me, but I lay it down of myself (John 10:18). He therefore who delivered himself, and laid down his soul and took it up by his own power, cannot be called lesser.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"CAPUT XXVIII.\n\nDe eo quod dicit Filius Patri: Transeat a me catix iste: sed non sicut ego volo, sed sicut tu vis.\n\nSi tibi opposuerint quod Filius dixerit Patri: Transeat a me calix iste, verumtamen non sicut ego volo, sed sicut tu.\n\nResponsio. Ut autem Filius doceatur voluntarie passionis suae calicem ebibisse, his testimoniis, si non piget, addisce, ipso in Psalmis canente: Quid retribuam Domino pro mnibus quae retribuit mibi? Calicem salutaris accipiam, et nomen Domini invocabo (Ps. cxv, 12, 16). Non enim prophetæ, aut cuilibet alteri hæc sententia poterit coaptari, qui seipsum in subsequenti versiculo, et servum dixit, et ancillae Filium nominavit: Domine, inquit, ego servus tuus et filius ancillre tuae. Et in Evangelio discipulis dicit: Desiderio desideravi hoc Pascha manducare vobiscum (Luc. XXII, 15). Item duobus filiis Zebedxi Joanni et Jacobo dixit: Potestis bibere calicem, quem ego bibiturus sum, et baptizari baptismo, quo ego baptizor (Marc. x, 38)? Diligenter attendite, quia bibiturus sum, ideo dixit, ne alterius diceretur jussione, et non voluntate propria id fecisse. Et Petro apostolo ait: Non sapis quæ Dei sunt, sed quae hominum. Calicem quem dedit mibi Pater, non vis ut bibam alum ( Joan. XVIII, 11)?","english":"CHAPTER XXVIII.\n\nConcerning what the Son says to the Father: Let this cup pass from me: but not as I will, but as you will.\n\nIf they have set before you that the Son said to the Father: Let this cup pass from me, yet not as I will, but as you will.\n\nAnswer. But that the Son may be shown to have drunk the cup of his passion willingly, learn these testimonies, if it does not weary you, from him singing in the Psalms: What shall I render to the Lord for all that he has rendered to me? I will take the cup of salvation, and I will call upon the name of the Lord (Ps. 115:12, 16). For this sentence cannot be fitted to the prophet, or to anyone else, since he himself in the following verse both called himself a servant and named himself the son of your handmaid: Lord, he says, I am your servant and the son of your handmaid. And in the Gospel he says to his disciples: With desire I have desired to eat this Passover with you (Luke 22:15). Likewise he said to the two sons of Zebedee, John and James: Can you drink the cup that I am about to drink, and be baptized with the baptism with which I am baptized (Mark 10:38)? Attend carefully, because he said, I am about to drink, lest it be said that he did this by another's command and not by his own will. And to the apostle Peter he said: You do not savor the things that are of God, but the things that are of men. The cup that the Father has given me, do you not wish me to drink it (John 18:11)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Hunc igitur calicem, si non voluntarie Dominus ebibisset, ut veneret utique minime desiderasset, sed quia eumdem voluntarie bibit, idcirco nec trepidavit, nec abnuit.\n\nCAPUT XXIX.\n\nUbi Filius Patrem rogasse dicitur.\n\nSi tibi dixerint: Idcirco minor est Filius, quia Patrem rogasse dicitur.\n\nResponsio. Si is qui rogat minor est illo quem rogat, ergo Deus, qui per prophetam populum suum rogasse praescribitur, populo inferior comprobatur. Michæa propheta dicente: Populus meus, quid feci tibi, aut in quo molestus tibi fui? responde mihi. Quia eduxi te de terra Ægypti, et de domo servitutis liberavi te, et misi ante faciem tuam Moysen, Aaron et Mariam in profectione: Populus meus, memento, rogo, quid cogitaverit adversum te Balach rex Moabitarum, et quid responderit ei Balaam propheta filius Beor de Sethim (Mich. vi, 3). Ut autem manirestaret Dominus pro quibus Patrem saepius perorasset, in Evangel o approbat dicens: Pater sancte. non pro bis tantum rogo, id est pro discipulis, sed et pro his qui per verbum eorum credituri sunt in me (Joan. XVII, 20). Et iterum: Pater sancte, conserva eos in nomine tuo (Ibid., 11). Nam cum ei leprosus ille dixisset: Domine, si vis potes me mundare, non exspectavit Filius rogare Patrem ut sanaretur infirmus, sed suam voluntarie impartiens medicinam, solo tactu curavit eum, in quo tantum ut curaretur fidem invenit, dicens ei: Volo: mundare (Matth.","english":"Therefore, if the Lord had not drunk this cup willingly, he would certainly not have desired it to come at all; but because he drank it willingly, for that reason he neither trembled nor refused.\n\nCHAPTER XXIX.\n\nWhere the Son is said to have asked the Father.\n\nIf they have said to you: For this reason the Son is lesser, because he is said to have asked the Father.\n\nAnswer. If he who asks is lesser than him whom he asks, then God, who is recorded through the prophet to have asked his people, is proved inferior to the people. As the prophet Micah says: My people, what have I done to you, or in what have I been troublesome to you? Answer me. Because I brought you out of the land of Egypt, and freed you from the house of slavery, and sent before your face Moses, Aaron, and Miriam on the journey: My people, remember, I ask, what Balak king of the Moabites devised against you, and what Balaam the prophet, son of Beor, answered him from Shittim (Mic. 6:3). But so that the Lord might make manifest those for whom he had so often pleaded with the Father, he affirms it in the Gospel, saying: Holy Father, I do not ask for these only, that is, for the disciples, but also for those who will believe in me through their word (John 17:20). And again: Holy Father, keep them in your name (Ibid., 11). For when that leper had said to him: Lord, if you will, you can make me clean, the Son did not wait to ask the Father that the sick man be healed, but freely imparting his own healing, he cured him by his touch alone, in whom he found only the faith that he might be cured, saying to him: I will: be made clean (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"VIII, 3). Item dum eum caeci pro obscuritate sui luminis perorassent, ut visum reciperent, non ad potioris Patris auctoritatem curam distulit, sed secundum fidei meritum orbes exstinctos et perniciosa olim obscuritate contectos, spontanea voluntate ad lucem suæ cognitionis adduxit, dicens eis: Secundum fidem vestram fiat vobis (Matth. IX, 29). Dæmonium etiam, cujus nomen propter consortium multitudiuis Legio fuerat, non rogato Patre excludit, sed propria imperans potestate fugavit, et ab eis rogatus, in porcos ire permisit ( Marc. v, ). Item muto ct irdo spiritui imperiali voce denuntians, illico ut audivit discessit, et non dicit: Rogo Patrem ut exeas, scd, Ego tibi præcipio ut abscedas: Surde, inquit, et mute spiritus, cgo tibi præcipio ut exeas ab eo, et amplius non introeas in eum (Marc. IX, 24.). Audi adhuc cum qui dixit Rogo: quemadmodum tanquam Patri imperans dicit at o Evangelli loco: Pater, volo ut ubi ego sum, et isti sint mecum (Joan. XVII, 24). Filius deinde qui pro sibi credentibus in homine constituio, ut ante jam dictum est, Patrem rogavit. Nunquid Patrem pro seipso rogaret? Omnino non habuit, quoniam non fuit in illo persona debilis vel infirma, quæ per deprecationem mereretur percipere medicinam: nam si Filius, ut astruits, Patre minor fuisset, talia utique non diceret, quoniam qui potiori, volo dicit, inferior esse non potest.","english":"VIII, 3). Likewise, when the blind men had pleaded with him because of the darkness of their own light, that they might receive their sight, he did not defer the cure to the authority of a superior Father, but according to the merit of their faith he led the darkened eyes, and those once covered by pernicious darkness, to the light of his own knowledge by his own spontaneous will, saying to them: According to your faith be it done to you (Matt. 9:29). He also cast out the demon whose name, because of the fellowship of the multitude, was Legion, without asking the Father, but commanding by his own power he put him to flight, and when asked by them, he permitted him to go into the swine (Mark 5). Likewise, declaring to the mute and deaf spirit with an imperial voice, it departed immediately upon hearing him, and he does not say: I ask the Father that you go out, but, I command you to depart: Deaf, he says, and mute spirit, I command you to go out of him, and enter into him no more (Mark 9:24). Hear still him who said I ask: how he speaks as one commanding the Father, as it were, in that place of the Gospel: Father, I will that where I am, these also may be with me (John 17:24). Then the Son, who for those who believe in him, established in man, as has already been said, asked the Father. Would he ask the Father for himself? He had no such need at all, since there was in him no weak or infirm person who might merit to receive healing through entreaty: for if the Son, as you assert, had been less than the Father, he would certainly not say such things, since he who says I will to a superior cannot be inferior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"CAPUT XXX.\n\nPater Filium exaltasse dicitur, et nomen illi super omne nomen dedite.\n\nSi autem dixerint quod Pater Filium suum exaltavit, ct dcd.t illi nomen, quod est super omne nomen.\n\nResponsio. Qui enim secundum Scripturæ sanctae seriem semetipsum exaltasse docetur, in nullo Patri, ut jam saepius diximus, inferior judicatur. Propheta in psalmo centesimo nono (Vers. 7) canente: De torrente, inquit, in via bibit, propterea exaltabit caput. Et in psalmo nono ( Vera. 33), de eodem Ecclesia dicit: Exsurge, Domine, exaltetur manus tua. Et in psalmo quadragesimo quinto (Vers. 11), per propbelam idem Dominus concionatur, et dicit: Exaltabor in gentibus, et exaltabor in terra. Isaias quoque paria contestans loquitur, dicens: Et oculi excelsi humiliabuntur, et cadent, et exaltabitur Dominus solus in die illa (Isai. II, it ). Filius igitur in natura deitatis a Patre non legitur exaltatus, sed is exaltatus est, et nomen super omne nomen accepit, qui de Virginis utero carne assumpta, Deus et homo natus apparuit.","english":"CHAPTER XXX.\n\nThe Father is said to have exalted the Son, and to have given him the name that is above every name.\n\nBut if they have said that the Father exalted his Son, and gave him the name that is above every name.\n\nAnswer. For he who, according to the sequence of Holy Scripture, is shown to have exalted himself, is judged inferior to the Father in no respect, as we have already said rather often. The prophet sings in the hundred and ninth psalm (v. 7): He drank, he says, from the torrent in the way, therefore he shall lift up his head. And in the ninth psalm (v. 33), the Church says concerning the same one: Arise, O Lord, let your hand be exalted. And in the forty-fifth psalm (v. 11), the same Lord proclaims through the prophet and says: I will be exalted among the nations, and I will be exalted on the earth. Isaiah also, testifying to the same things, speaks, saying: And the lofty eyes shall be humbled, and they shall fall, and the Lord alone shall be exalted in that day (Isa. 2:11). The Son, therefore, in the nature of his deity is not read to have been exalted by the Father, but he was exalted, and received the name that is above every name, who, having assumed flesh from the Virgin's womb, appeared as God and man born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"CAPUT XXXI.\n\nQuando dicunt Filium a Patre a mortuis suscitatum.\n\nSi autem apposuerint quod Pater Filium suum a mortuis suscitaverit.\n\nResponsio. Quemadmodum præcedenti disputatione a semetipso Filium docuimus exaltatum, ita etiam nunc docebimus eum a semetipso a mortuis suscitalum, David in psalmo tertio (Vers. 6) comprobante: Ego dormivi, et somnum cepi, quoniam Dominus suscepit me. Diligenter attende, quia Ego surrexi dixit, non autem ait, Ego dormivi et ab alio resuscitatus apparui. Et in Jeremia: Inebriabo animam esurientem, et animam esurientem implebo: propter hoc surrexi, et somnus meus dulcis mihi factus est (Jer. XXII. 25). Et in Actibus apostolorum: In die qua apostolus elegit per Spiritum sanctum prædicare Evangelium, quibus etiam exhihuit se ipsum vivum post passionem suam in multis argumentis apparens eis et docens de regno Dei (Act. i, 3). Et Amos propheta ait: Qui constituit super coelos ascensionem suam, et pollicitationem in terra firmavit (Amos. ix, 6). Et Apostolus: Christus surgens a mortuis, jam non moritur, mors ei ultra non dominahitur ( Rom. vi, 9). Item ipse: Tradidi enim vobis in primis quia Christus mortuus est pro peccatis nostris secundum Scripturas (/ Cor. xv, 3). Et ad Timotheum: Memor esto Christum Jesum resurrexisse a mortuis ex sernine David (IITim. II, 8); et psalmo CXXXVIII Vers. 18): Surrexi et adhuc tecum sum.","english":"CHAPTER XXXI.\n\nWhen they say that the Son was raised from the dead by the Father.\n\nBut if they have added that the Father raised his Son from the dead.\n\nAnswer. Just as in the preceding discussion we showed that the Son was exalted by himself, so now we shall also show that he was raised from the dead by himself, with David in the third psalm confirming it: I slept, and took sleep, because the Lord received me. Attend carefully, because he said, I rose, and he did not say, I slept and appeared raised by another. And in Jeremiah: I will inebriate the hungry soul, and I will fill the hungry soul: for this reason I rose, and my sleep became sweet to me. And in the Acts of the Apostles: On the day when the apostle chose by the Holy Spirit to preach the Gospel, to whom he also showed himself alive after his passion in many proofs, appearing to them and teaching about the kingdom of God. And the prophet Amos says: Who established his ascension above the heavens, and confirmed his promise on earth. And the Apostle: Christ rising from the dead dies no more, death shall no longer have dominion over him. Likewise he himself: For I delivered to you first of all that Christ died for our sins according to the Scriptures. And to Timothy: Remember that Christ Jesus rose from the dead from the seed of David; and in the 138th psalm: I rose and am still with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Et in Evangeli': Surrexit Dominus vere, et visus est ab eis (Luc. XLIII, 24). Et angeli mulieribus: Non est hic, resurrexit enim sicut dixit (Matth. lXVIII, 6). Et ipse Dominus: Ecce ascendimus Jerosolymam, et Filius hominis tradetur in manibus hominum peccatorum; et tradent eum gentibus ad illudendum et crucifigendum, ct tertia die resurget (Matth. xx, 18). Et iterum: Ego sum resurrectio et vita (Joan. XI, 25). Qui hominem resuscitavit a mortuis, et resurrectionem vitæ se esse perdocuit, non caret potentia deitatis.\n\nCAPUT XXXII.\n\nUbi dicunt quod non de Deo, sed ex Deo exierit Filius.\n\nSi tibi xerint: quia ideo minor est Filius, quia non de Deo, sed ex Deo se probavit esse. Responsio. Sive enim ex Deo, sive de Deo Filius dicitur exisse, detrimentum aliquod ipsius ineffabili deitati non potest provenire, ipso in Evangelio attestante: Ego a Deo Patre exivi, et veni ( Joan. xvi, 27). Et in Epistola Joannis apostoli: Qui natus est de Deo, ait, non peccat (I Joan. III, 9). Et in Evangelio Pharisæi interrogantes dicebant: Rabbi, scimus quia a Deo venisti magister: mo potest hæc signa facere quae tu facis, nisi fuerit Deus cum illo (Joan. III, 2). Agnosce, quoniam qui se ipsum do Deo; et non ex Dco, ut ipse calumniaris, fatetur exiisse, nec inferior judicatur, neque ab æquitate paternae potentiae separatur.","english":"And in the Gospel: The Lord has truly risen, and has appeared to them (Luke 24:34). And the angels to the women: He is not here, for he has risen as he said (Matthew 28:6). And the Lord himself: Behold, we go up to Jerusalem, and the Son of man will be handed over into the hands of sinful men; and they will hand him over to the Gentiles to be mocked and crucified, and on the third day he will rise (Matthew 20:18-19). And again: I am the resurrection and the life (John 11:25). He who raised man from the dead, and taught that he himself is the resurrection of life, does not lack the power of deity.\n\nCHAPTER XXXII.\n\nWhere they say that the Son came forth not from God, but out of God.\n\nIf they say to you: that the Son is lesser for this reason, that he proved himself to be not from God, but out of God. Answer. For whether the Son is said to have come forth out of God or from God, no detriment to his ineffable deity can arise, since he himself testifies in the Gospel: I came forth from God the Father, and have come (John 16:27). And in the Epistle of the apostle John: Whoever is born of God, he says, does not sin (1 John 3:9). And in the Gospel the Pharisees, questioning, said: Rabbi, we know that you have come from God as a teacher; no one can do these signs that you do, unless God were with him (John 3:2). Recognize that he who confesses that he himself came forth from God—and not out of God, as you falsely allege—is judged neither inferior nor separated from the equity of the Father's power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"CAPUT XXXIII.\n\nNon esse bonum nisi solum Deum.\n\nSi tibi opposuerint quod ipse Filius dixcrit: Quid Ine dicis bonum? non est bonus, nisi unus Deus.\n\nResponsio. Quis malum judicet, qui se ipsum pastorem bonum pronuntiet? Aut quis inæqualem I'aIri affirmet, qui se unum cum Patre esse dcmon trat. Ego sum, ait, pastor bonus. Et David in persona Patris Filium intimantis, in psalmo quadragesimo quarto dicit: Eructaxit cor meum verbum honum. Et Jeremias: Bonus est Dominus eis qui sustinent eum, et in die tribulationis agnoscet cos qui timent eum (Thren. III, 25). Et ipse Dominus: An oculus tuus nequam esl, quia cgo bonus sum ( Matth. xx, 15)? Etiu psalmo centesimo octavo decimo ( Vers. 68): Bonus es, Domine, et in bonitate tua doce me A justificationes tuas. Et Apostolus Quoniam bonus odor Christi sumus, in his qui salvi fiunt, et in his qui pereunt (II Cor. II, 15). Vides quia non caret bon tate, qui omnem in se divinitatis coniinet plenitudinem.","english":"CHAPTER XXXIII.\n\nThat no one is good except God alone.\n\nIf they have raised against you the objection that the Son himself said: Why do you call me good? No one is good except one God.\n\nAnswer. Who would judge him to be evil, who declares himself the good shepherd? Or who would affirm him to be unequal to the Father, who demonstrates that he is one with the Father? I am, he says, the good shepherd. And David, in the person of the Father declaring the Son, says in the forty-fourth psalm: My heart has uttered a good word. And Jeremiah: The Lord is good to those who wait for him, and in the day of tribulation he will acknowledge those who fear him (Lam. 3:25). And the Lord himself: Is your eye evil because I am good (Matt. 20:15)? Also in the hundred and eighteenth psalm (v. 68): You are good, O Lord, and in your goodness teach me your justifications. And the Apostle: For we are a good odor of Christ, in those who are saved and in those who perish (2 Cor. 2:15). You see that he does not lack goodness, who contains in himself the whole fullness of divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"CAPUT XXXIV.\n\nDeclaratur hoc quod diciMur iu Apostolo: Ut, cogno scant te solum verum Deum, et quem misisti Jesum Christum.\n\nSi dixerint illud quod idem Filius dixerit: Ut cognoscant te solum verum Deum, et quem misisti Jesum Christum.\n\nResponsio. Filium verum esse, ut Pater est, propheticis evangelicisque vocibus comprobamus, Isaia dicente: Servientibus vero mihi vocabitur nomen novum, quod benedicetur super terram, et benedicent Deum vern, et qui jurant super terram, jurabunt in Deum verum ( Isai. LXV, 15). Et in Salomone: ':rebuntur eos, quos putant deos a quibus exterminabuntur, videntes illum, quem olim negabant, Deum verum agnoverunt (Sap. XII, 27). Et in psalm: 'Veritas de terra orta est, et justitia de cælo prospexit (Psal. LXXXIV, 12). Et Dominus in Evangelio: Ego sum via, veritas et vita (Joan. XIV, 6). Et ibi ad Patrem: Sermo tuus veritas est (Joan. XVII, 17). Et in Epistola Joannis apostoli: Scimus, ait, quod Filius Dei venit, et dedit nobis intellectum ut sciamus quod est verum, et simus in vero Filio ejus Jesu Christo. llic est Deus verus, et vi a aeterna ( I Joan. v, 20). Ex hoc itaque debes Patris et Filii unitatem agnoscere, qnoniam sicut Patrem, ita etiam Filium Scriptura divina Deum vcrum non desint prædicare.","english":"CHAPTER XXXIV.\n\nThat this is declared which is said in the Apostle: That they may know you, the only true God, and Jesus Christ whom you have sent.\n\nIf they have said that which the same Son said: That they may know you, the only true God, and Jesus Christ whom you have sent.\n\nAnswer. We prove that the Son is true, as the Father is, by prophetic and evangelical utterances, with Isaiah saying: But to those who serve me a new name shall be called, which shall be blessed upon the earth, and they shall bless the true God, and those who swear upon the earth shall swear by the true God (Isa. LXV, 15). And in Solomon: They shall be troubled, seeing him whom they once denied, they have acknowledged the true God, those whom they thought to be gods, by whom they shall be destroyed (Wis. XII, 27). And in the psalm: Truth has sprung from the earth, and justice has looked down from heaven (Ps. LXXXIV, 12). And the Lord in the Gospel: I am the way, the truth, and the life (John XIV, 6). And there to the Father: Your word is truth (John XVII, 17). And in the Epistle of John the apostle: We know, he says, that the Son of God has come, and has given us understanding so that we may know what is true, and be in his true Son Jesus Christ. This is the true God, and eternal life (I John V, 20). From this, therefore, you ought to recognize the unity of the Father and the Son, since divine Scripture does not cease to proclaim the Son, just as the Father, as the true God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"CAPUT XXXV.\n\nUti dicitur: Pete a me, et dabo tibi gentes hæredita tem tuam.\n\nSi tibi opposuerint quod in psalmo dicitur: Postula a me, ct dabo tibi gentes hæreditatem tuam, et pussess;onem tuam terminos terræ (Psal. II, 8).\n\nResponsio. Cum omnia visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates a Filio antequam essent exierunt, quam haereditatem dicitis postulando Filium a Patre accepisse, monstrate, cum ipse in Evangelio dicat: Omnia mea tua sunt, et tua omnia mea sunt (Joan. XVII, 10). In libro etiam, quo Esther historia continetur, ita scriptum esse comperimus: Ego audivi, inquit, in libris meis, Domine, quia tu assumpsisti tibi Israel ex omnibus gentibus in hæreditatem æternam (Esth. xiv, 5). Nonne dicitur in octuagesimo octavo psalmo (Vers. 12): Tui sunt cœli et tua est terra; orbem t.rrarum ct plenitudinem ejus tu fundasti? Nonne de ipso in tricesimo secundo dicitur psalmo (Vers. 12): Populus quem elegit Dominus in haereditatem sibi? Nonne ipse dixit in psalmo quadragesimo nono (Vers,. 10): Meæ sunt omnes bestiae silvæ, pecora in montibus et boves, cognovi omnia volatilia coeli, species agri mecum est: si esuriero non dicam tibi: Meus est enim orbis terræ ct plenitudo ejus. Nonne de ipso in septuagesimo primo dicitur psalmo (Vers. 8): Dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terræ.","english":"CHAPTER XXXV.\n\nAs it is said: Ask of me, and I will give you the nations for your inheritance.\n\nIf they have set against you what is said in the psalm: Ask of me, and I will give you the nations for your inheritance, and your possession the ends of the earth (Ps. II, 8).\n\nAnswer. Since all things visible and invisible, whether thrones, or dominions, or principalities, or powers, came forth from the Son before they existed, show us what inheritance you say the Son received by asking of the Father, since he himself says in the Gospel: All things that are mine are yours, and all things that are yours are mine (John XVII, 10). In the book also which contains the history of Esther, we find it written thus: I have heard, she says, in my books, Lord, that you took Israel for yourself out of all the nations for an eternal inheritance (Esth. XIV, 5). Is it not said in the eighty-eighth psalm (verse 12): The heavens are yours and the earth is yours; the world and its fullness you founded? Is it not said of him in the thirty-second psalm (verse 12): The people whom the Lord chose for his inheritance? Did he not himself say in the forty-ninth psalm (verse 10): All the beasts of the forest are mine, the cattle on the mountains and the oxen, I know all the birds of the sky, the beauty of the field is with me: if I am hungry I will not tell you: for the world is mine and its fullness. Is it not said of him in the seventy-first psalm (verse 8): He shall rule from sea to sea, and from the river to the ends of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ut cum hæc omnia Filius su i esse prophetica annuntiatione signaverit, vos nunc ostendite quam aliain hæreditatem a Patre potuit Filius postulando accipere.\n\nCAPUT XXXVI.\n\nUbi dicitur Patrem sanctificasse Filium.\n\nSi tibi objecerint quod in Evangelio de se Filius dixerit: Quem Pater sanctificavit, et misit in hunc mundum (Joan. x, 5G).\n\nResponsio. In deitatis sanctificatione Pater et Filius unum sunt, quod etiam Apostoli testimonio comprobatur: Qui sanctificat et qui sanctificantur, inquit, ex uno omnes (Hebr. II, 11). Ut a semetipso sanctificatum Filium doceamus, ipsius ex Evangelio testimonium adhibeamus, ait: Misi eos in hunc mundum, et pro eis sanctificavi meipsum (Joan. XVII, 18). Et rursum in psalmo quadragesimo quinto (Vers. 5), de templi corporis ejus sanctificatione canit et dicit: Sanctificabit tabernaculum suum Altissimus; Deus in medio ejus non commovebitur. Et ut hanc sanctificationem opus commune Trinitatis essc perdoceam, Apostoli profero in hanc defensionem sententiam: Sed hæc quidem fuistis, inquit sed ablułi estis, et sanctificati citis, et justificati estis in nomine Domini nostri Jesu Christi et Spiritu Dei nostri (I Cer. VI, 11). Respis e tandem qui hac astruis, quoniam qui semetipsum sanctificavit, alterius sanctificatione non eguit.","english":"Since the Son has marked all these things as his own by prophetic announcement, now you show what other inheritance the Son could receive from the Father by asking.\n\nCHAPTER XXXVI.\n\nWhere it is said that the Father sanctified the Son.\n\nIf they have objected to you that in the Gospel the Son said of himself: Whom the Father sanctified, and sent into this world (John x, 36).\n\nAnswer. In the sanctification of deity the Father and the Son are one, which is also confirmed by the testimony of the Apostle: He who sanctifies and those who are sanctified, he says, are all from one (Heb. II, 11). That we may teach that the Son was sanctified by himself, let us bring forward his own testimony from the Gospel; he says: I sent them into this world, and for them I sanctified myself (John XVII, 18). And again in the forty-fifth psalm (verse 5), concerning the sanctification of the temple of his body, he sings and says: The Most High shall sanctify his tabernacle; God in the midst of it shall not be moved. And that I may teach that this sanctification is the common work of the Trinity, I bring forward the Apostle's sentence in defense of this: But these things indeed you were, he says, but you were washed, and you were sanctified, and you were justified in the name of our Lord Jesus Christ and in the Spirit of our God (I Cor. VI, 11). Answer at last to these things, you who assert this, since he who sanctified himself had no need of another's sanctification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"CAPUT XXXVII.\n\nUbi dicitur: Dixit Dominus Domino meo, Sede a dextris meis.\n\nSi autem tibi objererint illud ubi dictum est: Dixit Dominus Domino meo, Sede a dextris meis (Psal. CIX, 1); vel illud Apostoli: Constituens illum ad dexteram snam (Ephes. I, 20).\n\nResponsio. Filium ad dexteram Patris non alterios jussione sedisse, sed propria potestate, ex his testimoniis divina auctoritate fundatis veritatem agnosce, Paulo apostolo praedicante: Gerens quoqne omnia verbo virtutis suT, purgatione peccatorum a se raca, sedit ad dexteram majestatis in excelsis (Heb. I, 5). Et iterum: Non enim in manu fabricae sancta introit Jesus, quae est allegoria verborum, sed in ipsum coelum apparuit a dextris Dei (Heb. IX, 24). Et iterum: Curramus ad propositum nobis praemium agonis, respicientes ad principem fidei perfectorem Dominum, qui proposito gaudio sustinuit crucem, contemnens confusionem crucis, in dextera throni sedit (Heb. XII, 1). Et in Apocalypsi: Qui vicerit, daboilli ul sedeat mecum in sede mea, sicut ego viciT et sedi cum Patre meo in sede illius (Apoc. III, 21). Et in psalmo nono (Vers. 5): Quoniam fecisti judicium meum et causam meam, sedisti super thronum qui judicas æquitatem. Respice diligenter quæ ab Apostolo superius dicfa sunt: Purgatione a se facta scdit ad dexteram Dei (Hebr. i, 5) * finem facit. Rursus*.","english":"CHAPTER XXXVII.\n\nWhere it is said: The Lord said to my Lord, Sit at my right hand.\n\nBut if they have raised against you that passage where it is said: The Lord said to my Lord, Sit at my right hand (Ps. 109:1); or that of the Apostle: Setting him at his right hand (Eph. 1:20).\n\nAnswer. That the Son sat at the right hand of the Father not by another's command but by his own power, recognize the truth from these testimonies founded on divine authority, with the apostle Paul preaching: Who also bears all things by the word of his power, having made purification of sins by himself, sat down at the right hand of the Majesty on high (Heb. 1:3). And again: For Jesus did not enter into the holy place made with hands, which is an allegory of words, but appeared in heaven itself at the right hand of God (Heb. 9:24). And again: Let us run to the prize of the contest set before us, looking to the prince of faith and its perfecter, the Lord, who, for the joy set before him, endured the cross, despising the shame of the cross, and sat at the right hand of the throne (Heb. 12:1). And in the Apocalypse: To him who overcomes I will give to sit with me on my throne, as I also overcame and sat with my Father on his throne (Apoc. 3:21). And in the ninth psalm (v. 5): Since you have made my judgment and my cause, you sat upon the throne who judges equity. Consider carefully what was said above by the Apostle: Having made purification by himself, he sat at the right hand of God (Heb. 1:3) — he makes an end. Again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"CAPUT XXX VIII.\n\nUbi dicunt Filium a Judæis irrisum et in cruce sus pensum.\n\nSi tibi dixerinJ: Ideo minor ast, quia ipse Filius suspensus a Judæis irrisus est.\n\nResponsio. ** Inseparabilis esset Filio, nec injuriam pertulit, nee passioni subjacuit, sed sola assumpta caro suspensa est cruci. quæ a Judæis et teneri potuit et ligari. Proinde Filius Dei ut homo suspensus, in crure irrisus est; ut Deus autem sedens in coelo impios irrisurus est, Psalmista dicente: Qui habitat in cælis deridebit eos, et Dominus subsannabit eos (Psal. u, 4). Ut hoMO mortem timuit, ut Deus autem mortuos suscitabi, ipso dicente: Sicut Pater suscitat mortuos, et vivificat, sic et Filius qu vu!t vivificat (Joan. v, 21). Ut homo consputus est, ut Deus autem de sputo suo cæcHm illuminare dignatus est, EvangeIsta dicente: Exspuit in terra, et fecit lutum de sputo, et linivit super ocul ejus (Joan. IX, 6), etc. Ut homo spinis coronatus est, ut Deus autem coronA speciei appellatus est, Isaia propheta dicente: Erit Dom nus corona specici, quæ complexa est residua populi sui (Isai. XXVIII, 5). Ut homo flagellatus est, ut Deus autem nihil corum perpessus est, propheta dicente: Non accedent ad te mala, et flagellum non appropinquabit tabernaculo tuo (Psal. xc, 10).","english":"CHAPTER XXXVIII.\n\nWhere they say that the Son was mocked by the Jews and hanged on the cross.\n\nIf you have said to me: Therefore he is less, because the Son himself was mocked by the Jews and hanged.\n\nAnswer. ** He would be inseparable from the Son, nor did he suffer injury, nor was he subject to passion, but only the flesh that was assumed was hanged on the cross, which could be both held and bound by the Jews. Accordingly, the Son of God as man was hanged, as man was mocked; but as God, sitting in heaven, he will mock the impious, as the Psalmist says: He who dwells in the heavens will laugh at them, and the Lord will mock them (Ps. 2:4). As man he feared death, but as God he will raise the dead, as he himself says: As the Father raises the dead and gives them life, so also the Son gives life to whom he wills (John 5:21). As man he was spat upon, but as God he deigned to illuminate the blind man with his spittle, as the Evangelist says: He spat on the ground, and made clay from the spittle, and smeared it on his eyes (John 9:6), etc. As man he was crowned with thorns, but as God he was called the crown of glory, as the prophet Isaiah says: The Lord will be a crown of glory, which has encompassed the remnant of his people (Isa. 28:5). As man he was scourged, but as God he suffered none of these things, as the prophet says: Evils will not come near you, and the scourge will not approach your tabernacle (Ps. 91:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ut homo lapis cæsus est, ut Deus autem aquas pugillo, et omnem cœli ambitum palmo comprehendit, Isaia dicente: Quis mensus est pugillo aquas, et cœlos palmo ponderavit (Isai. XL, 12)? Ut homo tristitam pertulit, ut Deus autem moes is et omni tribulatione confectis consolationcm attribuet, Paulo apostolo dicente: Sicut abundant passiones Christi in nobis, ita et per Christum a! undat consolato nostra (II Cor. i, 5). Ut homo felle et aceto potalus est, ut Deus auu terram fluentem lacte et melle populo suo dare dignatus est, libro Deuterrnomio protestante: Cum autem induxerit te Dominus Deus tuus in terram fluentem lacte ei melle, cave t.bi ne cum manducaveris et saturatus fueris, obliviscaris nominis Domini Dei tui (Deut. VI). Ut homo aJoan: e in Jordane baptizandus advenit, ut Deus autem in Spiritu sancto discipulos baptizavit, ipso dicente: Yos autem in Spiritu sancto baptizabimini, quem et accepturi estis (Act. I, 5). Et Joannes Baptista: Veniet fortior me, qui vos baptizet in Spiritu sancto et igne (Luc. III, 16). Ut homo a diabolo in dcserto tentatus est, ut Deus autem eumdem diabolum increpavit, ipso dicente: Vade retro, Satanas, non tentabis Dominum Deum tuum (Matth. iv, 10). Ut homo esuriit, ut Deus autem de quiuquc panihus qn nque millia hominum saturavit.","english":"As a man he was struck, a stone; but as God he holds the waters in his fist and comprehends the whole circuit of heaven in a span, as Isaiah says: Who has measured the waters in his fist, and weighed the heavens in a span (Isa. 40:12)? As a man he endured sorrow; but as God he will bestow consolation on those worn down by grief and every tribulation, as the apostle Paul says: As the sufferings of Christ abound in us, so also through Christ our consolation abounds (2 Cor. 1:5). As a man he was given gall and vinegar to drink; but as God he deigned to give to his people a land flowing with milk and honey, as the book of Deuteronomy declares: But when the Lord your God has brought you into a land flowing with milk and honey, take care lest, when you have eaten and are satisfied, you forget the name of the Lord your God (Deut. 6). As a man he came to John to be baptized in the Jordan; but as God he baptized his disciples in the Holy Spirit, as he himself says: But you shall be baptized in the Holy Spirit, whom you are also to receive (Acts 1:5). And John the Baptist: One stronger than I is coming, who will baptize you in the Holy Spirit and fire (Luke 3:16). As a man he was tempted by the devil in the desert; but as God he rebuked that same devil, as he himself says: Get behind me, Satan; you shall not tempt the Lord your God (Matt. 4:10). As a man he hungered; but as God he satisfied five thousand men from five loaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ut homo sitiens a Samaritana muliere pauxillum aquæ bibere postulavit; ut Deus autem fontem aquæ viva: æternæ crcdentibns propinavit, ip.-o dicente: Qui biberit ex hac aqua, sitiet iterum, qui autem biberit de aqua quam ego dabo ei, non sitiet in æternum (Joan. iv, i3). Ut homo amicum suum Lazarum flevit; ut Deus autem pro se patientium lacrymas misericordiæ pcnicillo absterget, Apocalypsi protestante: Et absterget Deus omnem lacrymam ab oculis corum (.4poc. xxi, 4). Ut homo vestimenta ejus sorte divisa sunt; ut Deus autem popu!o suo in sortem terram repromissionis dare dignatus est, Psalmista dicente: Et ejecit a facie eorum gentes, et sorte distribuit illis terram in funiculo hæreditatis (Psal. LXXVII, 54). Ut homo dormivit, ut Deus autem nunquam corporali somno subjacuit, propheta dicente: Ecce non dormitabit, neque obdormiet, qui custodit Israel (Psal. cxx, 4). Postremo ut plurima prætermittam, ut homo mortuus est, ct in sepulchro positus requievit; ut Deus autem tertio die resurgens a mortuis: quadragesimo die ad cœlum conscendit, et post decem dierum spatium, Spiritus sancti I romissionem discipulis misit. Agnosce tandem, hæretice, quis ille sit qui crucis injuriam pertulit, ct quis eam in assumpto homine positus sentire non potuit.","english":"As a man, being thirsty, he asked a Samaritan woman for a little water to drink; but as God, he gave believers to drink of the fountain of living water, that is, of eternal life, he himself saying: Whoever drinks of this water will thirst again; but whoever drinks of the water that I will give him will not thirst forever (John 4:13). As a man, he wept for his friend Lazarus; but as God, he wipes away with the brush of mercy the tears of those who suffer for him, as the Apocalypse declares: And God will wipe away every tear from their eyes (Apoc. 21:4). As a man, his garments were divided by lot; but as God, he deigned to give the land of promise to his people as a lot, as the Psalmist says: And he cast out the nations from before them, and distributed the land to them by lot with the line of inheritance (Ps. 77:54). As a man, he slept; but as God, he never submitted to bodily sleep, as the prophet says: Behold, he who keeps Israel will neither slumber nor sleep (Ps. 120:4). Finally, to pass over very many things, as a man he died and rested, placed in the tomb; but as God, rising from the dead on the third day, he ascended to heaven on the fortieth day, and after a space of ten days sent the promise of the Holy Spirit to his disciples. Recognize at last, heretic, who it is that endured the injury of the cross, and who, being placed in the man he assumed, could not feel it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":61,"ref":"p61","source":"CAPUT XXXIX.\n\nUbi dicunt Patrem in carnem conversum, cl de Virgine cum Filio natum.\n\nSi tibi dixerint: Si Pater ct Filius unum sunt, ergo et Pater in carnem conversus, ad virginem venit, et cum Filio natus apparuit.\n\nResponsio. Nos Verbum Patris dicimus carnem factum, non Patrem in carnem esse conversum, aut secundum vos in diversa mutatum, evangelista dirente: Et verbum caro factum es, et babitavit in nobis (Joan. i, 24). Ipsum Verbum Pater misit, et sanavit nos. Ipsum Verbum eructavit ex corde. Ipso Verbo cœli firmati sunt, quorum virtus ex spirilu otis ejus perpetuo fundata manet. Ipse servi formam induit, in qua Patri oLcdiens fuit, ct Judæorum opprobria toleravit: Deus enim imp ssibilis est, quia corporeus non cst, sed sola caro assumpta pertulit passionem quæ angelica annuntiatione contenta adolevit in Virgine, Gabriele angelo dicente: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi, propterea quod nascemur ex te sanctIni, vocabitur Filius Dei (Luc. i, 35). Qui enin Fi ius est, Pater utique non est: quoniam nemo sui et Pater et Filius dici potest. Et si in persona Patris propheta dicit: Invocabit me, et exaudiam eum, CUrti ipso sum in tribulatione, et eripiam eum (Psal. ac, 15), dispensationem unitatis ostendit: nam divinitas ' Patris, et Filii, quae una est, passionis vitio subjacere non potuit.","english":"CHAPTER XXXIX.\n\nWhere they say that the Father was turned into flesh, and was born of the Virgin together with the Son.\n\nIf they have said to you: If the Father and the Son are one, therefore the Father also was turned into flesh, came to the virgin, and appeared born together with the Son.\n\nAnswer. We say that the Word of the Father was made flesh, not that the Father was turned into flesh, or, according to you, changed into different things, since the evangelist says: And the Word was made flesh, and dwelt among us (John 1:14). The Father sent this same Word, and healed us. This same Word he brought forth from his heart. By this same Word the heavens were established, whose strength remains forever founded by the spirit of his mouth. He himself put on the form of a servant, in which he was obedient to the Father and endured the reproaches of the Jews; for God is impassible, because he is not corporeal, but the flesh alone that was assumed endured the passion, which flesh, conceived by the angelic announcement, grew in the Virgin, with the angel Gabriel saying: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one that will be born of you will be called the Son of God (Luke 1:35). For he who is the Son is certainly not the Father, since no one can be called both Father and Son of himself. And if the prophet speaks in the person of the Father: He will call upon me, and I will hear him; I am with him in tribulation, and I will deliver him (Psalm 91:15), he shows the dispensation of unity; for the divinity of the Father and of the Son, which is one, could not be subject to the defect of passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"CAPUT XL.\n\nUbi dicunt Filium non habere præscientiam futuro rum.\n\nSi dixerint: Filius Dei non habuit præscientiam futurorum, pro co quod inunundo spiritui dixcrit: Quod nomcn est tibi? et quod tempus est ex quo ei hoc accidii?\n\nResponsio. Filium Dei præsentiam futurorum ignorare non posse ex divina auctoritate agnosce, Jeremia propheta dicente: Ego sum Dominus scrutans corda et probans renes, ut dem uuicuiquc secundum vias ejus, et secundum fructum studiorum ejus (Jer. xvj, 10). Et Isaias: Dominus novit cogitationes sapientium, quoniam vanæ sunt(Isai. LV, 8; Psal. XCIII, 11). Paulus autem apostolus eadem dicit ad Hebræos: Vivus est enim sermo Dei et efficax, et acutior super omnem gladium acutum, et penetrans usque ad divisionem animae, et spiritus, et cogitationum, et medullarum omnium, et judex cogitationum cordis, et non est in sæculo fabrica aliqua abscondita a conspectu cjus (Hebr. iv, 4,5). Ait et ipse: Cum venerit Dominus et illuminaverit abscondita tenebrarum, et manifestaverit cogilaliones cordis, eltunc laus erit unicuique a Deo (I Cor. IV, 5). Et iu Salomone: Si autem drxeris, Nescio hunc, srito quoniam Dominus corda omnium novit (Eccli. XXIII, 27). Et ibi: Oculi Domini multo amplius lucidiores sunt sole: circuminspiciunt omnes vias hominum, et profundum abyssi, et hominum corda intuentur, et abscouditas partes (Ibid., 28).","english":"CHAPTER XL.\n\nWhere they say that the Son does not have foreknowledge of future things.\n\nIf they have said: The Son of God did not have foreknowledge of future things, because he said to the unclean spirit: What is your name? and what time is it since this happened to you?\n\nAnswer. Acknowledge that the Son of God cannot be ignorant of the presence of future things, from divine authority, since the prophet Jeremiah says: I am the Lord who searches the heart and tests the reins, that I may give to each one according to his ways, and according to the fruit of his endeavors (Jer. 16:10). And Isaiah: The Lord knows the thoughts of the wise, that they are vain (Isa. 55:8; Ps. 93:11). But the apostle Paul says the same things to the Hebrews: For the word of God is living and effective, and sharper than every sharp sword, and piercing even to the division of soul and spirit, and of thoughts and of all marrow, and a judge of the thoughts of the heart, and there is no craft in the world hidden from his sight (Heb. 4:4, 5). He also says: When the Lord comes and illuminates the hidden things of darkness, and manifests the thoughts of the heart, then praise will be for each one from God (1 Cor. 4:5). And in Solomon: But if you say, I do not know this one, know that the Lord knows the hearts of all (Sir. 23:27). And there: The eyes of the Lord are much brighter than the sun: they look around upon all the ways of men, and they behold the depth of the abyss, and the hearts of men, and the hidden parts (Ibid., 28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Et in Regnorum: Recedant vetera de ore vestro, quoniam scientiarum Dominus est (1 Reg. ii, 5). Et in Machabæorum: Deus mundi creatur, formator hominis, qui omnem scrutatur actum et or ginem, ipse vobis spiritum et vitam iterum cum misericordia reddet (11 Mach. VII, 23). Et Evangelista: Ipse autem Jesus non credebat semetipsum eis, co quod ipse nosset omnes, et quia opus non erat, ut quis testimonium perhiberet de homine: ipse enin sciebat quid esset in hominc (Jvan. II, 24). Et Jeremias sic cil: Dominus, qui fecit melum et terram, nihil occultare potest a me, quia ego facio misericordiam in millia, et reddo peccata patrum in filios eorum post eos (Jer. XXXII, 18). Et ibi: Et factus est sermo Domini ad me dicens: Ego Dominus Deus universæ carnis; nunquid aliquid a me occultatur (Ibid., 27)? Et in Daniele: Deus aeternus qui occultorum cs cognitor, qui nosti omnia antequam nascantur, tu scis quia falsum testimonium hi dicunt adversum me (Dan. XIII, 42). Et Apostolus ad Romanos: In die qua judicabit Deus occulta hominum secundum Evangelium meum per Jesum Christum (Rom. II, 16). Qui corda et actus hominum perscrutatur, et in lucem adducet, præsentiam futurorum ignorare non potest.","english":"And in Kings: Let the old things depart from your mouth, for the Lord is a God of knowledge. And in Maccabees: God, the creator of the world, the fashioner of man, who searches out every deed and origin, will himself restore to you spirit and life again with mercy. And the Evangelist: But Jesus himself did not entrust himself to them, because he knew all things, and because there was no need for anyone to bear witness concerning man, for he himself knew what was in man. And Jeremiah says thus: The Lord, who made heaven and earth, can hide nothing from me, because I show mercy to thousands, and I repay the sins of the fathers upon their children after them. And there: And the word of the Lord came to me, saying: I am the Lord God of all flesh; is anything hidden from me? And in Daniel: Eternal God, who are the knower of hidden things, who know all things before they are born, you know that these men speak false testimony against me. And the Apostle to the Romans: On the day when God will judge the hidden things of men according to my Gospel through Jesus Christ. He who searches out the hearts and deeds of men, and will bring them into the light, cannot be ignorant of the presence of future things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"CAPUT XLI.\n\nUbi dicunt Filium Patri subjectum.\n\nSi forte objeccrint quod Filius subjectus est Patri, quia scriptum est: Tunc et ipse subjectus erit ei qui illi omnia subjecit (1 Cor. xv, 28).\n\nResponsio. Ut autem agnoscatis Dei Filium universa sibi propria potestate subdidisse, Petrum audite apostolum de hoc ipso latius prædicantem. Aliquando, inquit, in diebus Noe, quibus adhuc exspectabat Dei patientia, cum fabricaretur area, in quam introierunt pauci, id est octo animae tantum salvæ factæ sunt per aquam. Quod et vos nunc simili forma baptismi salvos facit, non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum, profectus in coelis subjecit sibi angelos et potestates, et virtutes (I Petr. III, 20-22). Et Paulus apostolus: Cum evacuaverit omnem principatum, et omnem potestatem, et virtutem, et dominationem, oportet illum regnarc, donec ponat omnes inimicos suos sub pedibus suis (1 Cor. xv, 24). Et ad Philippens: Nostra enim conversatio in coelis est: unde Salvatorem exspectamus Dominum Jesum Christum, qui transfigurabit corpus humilitatis nostræ conformans corpori claritatis suæ, secundum suam voluntatem, ut possit sibi subjicere omnia (Philipp. in, 20). De hoc ipso et David in psahno sexagesimo septimo (Vera. i9) agnosce dicentem: Ascendit in cœlum, captivam duxit captivitatem, dedit dona hominibus.","english":"CHAPTER XLI.\n\nWhere they say that the Son is subject to the Father.\n\nIf perhaps they have objected that the Son is subject to the Father, because it is written: Then he himself also will be subject to him who subjected all things to him (1 Cor. 15:28).\n\nAnswer. But so that you may recognize that the Son of God subjected all things to himself by his own power, hear the apostle Peter preaching more fully concerning this very matter. At one time, he says, in the days of Noah, when the patience of God was still waiting, while the ark was being built, into which few entered, that is, only eight souls were saved through water. Which also now saves you in a similar form of baptism, not the putting away of the filth of the flesh, but the questioning of a good conscience toward God, having gone forth into heaven he subjected to himself angels and powers and virtues (1 Pet. 3:20-22). And the apostle Paul: When he has emptied every principality and every power and virtue and dominion, he must reign until he puts all his enemies under his feet (1 Cor. 15:24). And to the Philippians: For our conversation is in heaven, from where we await the Savior, the Lord Jesus Christ, who will transform the body of our lowliness, conforming it to the body of his brightness, according to his will, so that he may subject all things to himself (Phil. 3:20). Concerning this very thing also hear David speaking in the sixty-seventh psalm (Vulg. 19): He ascended into heaven, he led captivity captive, he gave gifts to men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Et in Epistola Judæ apostoli: Angelos quoque, inquit, qui dereliquerunt suum principatum, calcnis igneis ligans, et tenebrosis carceribus retrudens, reservavit futuro judicio puniendos (Judæ, I, 6). Ex his igitur agnosce Dominum, quoniam subjectio Filii non est deitatis, sed carnis, cui dum in fine saeculi subjecta fuerint universa humani generis vitia, et absorpta fuerit mors in victoria, tunc ct ipse hominis Filius subjiciendus dicitur Patri, non in deitatis natura, sed in hominis assumpti substantia.\n\nCAPUT XLII.\n\nUbi dicunt, diem judicii Filium scire non potuisse.\n\nSi autem opposuerint quod Fdius in Evangelio dixcrit: De die autem et hora nemo scit, neque angeli cœlorum, neque Filius, nisi Pater solus (Matth. XXIV, 36). Responsio. Filius itaque non potest diem judicii ignorare, de qua discipulos suos ante visus est paterna admonitione instruere: Cum videritis, inquit, praelia et opiniones pra liorum, videte ne turbemini: oportet enim hæc fieri, sed nondum finis (Matth. XXIV, 6). Item ibi: Sicut enim exit fulgur ab oriente, et paret usque ad occidentem, ita adventus Filii hominis (Ibid., 27).Et Zacharias: Ecce veniet Dominus meus, omnesque sancti cum eo, et in die illa non erit lux, sed frigus et ge'u: et dies hæc, quae nota est Domino (Zach. XIV, 5). Et in Salomone: Quid sapientia locupletius, quae omnia operatur? Et si sensus operatur, quis horum videtur esse artifex?","english":"And in the Epistle of Jude the apostle: The angels also, he says, who abandoned their own principality, binding them with fiery chains and thrusting them into dark prisons, he has reserved to be punished in the future judgment (Jude 1:6). From these things, therefore, recognize the Lord, that the subjection of the Son is not of the Godhead but of the flesh; for when at the end of the age all the vices of the human race have been subjected to it, and death has been swallowed up in victory, then he himself, the Son of Man, is said to be made subject to the Father, not in the nature of the Godhead but in the substance of the man he assumed.\n\nCHAPTER XLII.\n\nWhere they say that the Son could not know the day of judgment.\n\nBut if they have objected that the Son said in the Gospel: But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone (Matthew 24:36). Answer. The Son, therefore, cannot be ignorant of the day of judgment, concerning which he is seen beforehand to have instructed his disciples with fatherly admonition: When you see, he says, wars and rumors of wars, see that you are not troubled; for these things must come to pass, but the end is not yet (Matthew 24:6). Likewise there: For as the lightning comes forth from the east and appears even to the west, so will be the coming of the Son of Man (Ibid., 27). And Zechariah: Behold, my Lord will come, and all the saints with him, and in that day there will be no light, but cold and frost; and this day, which is known to the Lord (Zechariah 14:5). And in Solomon: What is richer than wisdom, which works all things? And if the understanding works, who among these seems to be the craftsman?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"sed si justitiam quis diligit, labores ejus magnas habent virtutes: sobrietatem enim et prudentiam docet, justitiam et virtutem dat credentibus sibi, quibus nihil utilius est in vita hominibus. Sed si multitudinem scientiae quis desiderat, notam faciet: scit praeterita, et futuri praesaga est: scit versutias sermonum, et solutiones argumentorum, signa et prodigia scit antequam fiant, et finem temporum et saeculorum non ignorat (Sap. VIII, 5-8). Et Lucas evangelista: Interrogaverunt eum Pharisæi, et dixerunt ei: Quando veniet regnum Dei? Respondit eis et dixit: Non veniet regnum Dei cum observatione, neque dicent: Ecce hic, aut ecce illic: ecce enim regnum Dei intra vos est. Et ait ad discipulos suos: Venient dies, quando desideretis unum diem videre Filii hominis, et non videbitis: ctdiccui vobis, Ecce hic, aut ecce illic. Nolite ire, neque sectemini: nam sicut fulgur coruscans de coelo, in ea quæ sub cœlo sunt fulget, ita erit adventus Filii hominis in die sua (Luc. XVII, 20-24). Si dies hæc ipsius est, quomodo vos eum dicitis scire non potuisse, vel posse quod suum est? »","english":"But if anyone loves righteousness, her labors are great virtues: for she teaches self-control and prudence, and gives righteousness and virtue to those who believe in her, than which nothing is more useful to men in life. But if anyone desires a multitude of knowledge, she will make it known: she knows the past, and is prescient of the future; she knows the subtleties of words and the solutions of arguments; she knows signs and wonders before they come to be, and she does not fail to know the end of times and ages (Wis. 8:5-8). And Luke the evangelist: The Pharisees questioned him and said to him: When will the kingdom of God come? He answered them and said: The kingdom of God will not come with observation, nor will they say: Behold, here, or behold, there: for behold, the kingdom of God is within you. And he said to his disciples: Days will come when you will desire to see one day of the Son of man, and you will not see it: they will say to you, Behold, here, or behold, there. Do not go, nor follow: for just as lightning flashing from heaven shines upon the things that are under heaven, so will the coming of the Son of man be in his day (Luke 17:20-24). If this day is his own, how do you say that he could not know, or cannot know, what is his own?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"CAPUT XLIII.\n\nUbi dicunt Filium Verbum breviatum nuncupatum, vel factum.\n\nSi solem dixerint, quia Filius in eo minor est quia de eo propheta dixit: Verbum breviatum faciet Dominus in universo orbe (Rom. IX, 28).\n\nResponsio. Verbum breviatum quod Dominus faciet super terram, non imminutionem deitatis in Filio Dei significat sed dispensationem susceptae cernis annuntiat, in qua dispensatione non solum Patri hominis filium, sed etiam angelis legimus minoratum, Paulo apostolo protestante: Eum autem qui modice et minus quam angeli minoratus est, videmus Jcsum propter passionem mortis gloria et honore coronatum (Heb. II, 9). Et infra: Propter quam causam non confunditur fratres eos vocare, dicens: Nuntiabo nomen tuum fratribus meis; in medio Ecclesiae laudabo te (Ibid., II). Et in psalmo octavo (Veri. 6): Minorasti eum paulo minus ab angelis, gloria et honore coronasti eum. Et ut Verbum Dei Patris breviatum non esse in Filio doceamus, ex Isaiæ prophetæ volumine sententiam approbamus: Nunquid abbre* viatus factus est sermo meus, aut parvus, ut non possim redimerc? aut non est in me virtus ad liberandum, dicit Dominus omnipotens (Isai. L, 2)? Ei iterum: Hæc dicit Dominus Deus omnipotens: Nunquid abbreviata est manus mea, ut salvare non possit (Iasi. LIX, I)? Aut non potest vivificare cor humilium et spiritum contritorum.","english":"CHAPTER XLIII.\n\nWhere they say that the Son, the Word, is called shortened, or was made so.\n\nIf they have said \"the sun,\" because the Son is less in it, since the prophet said of him: The Lord will make a shortened word in the whole world (Rom. 9:28).\n\nAnswer. The shortened word that the Lord will make upon the earth does not signify a diminution of the Godhead in the Son of God, but you see it announces the dispensation of the assumed [nature], in which dispensation we read that he was made lower not only than the Father, but also than the angels—the son of man—as the apostle Paul testifies: But we see Jesus, who was made a little and less than the angels lower, crowned with glory and honor because of the suffering of death (Heb. 2:9). And below: For which cause he is not ashamed to call them brothers, saying: I will declare your name to my brothers; in the midst of the Church I will praise you (Ibid., 2). And in the eighth psalm (Ver. 6): You have made him a little less than the angels; you have crowned him with glory and honor. And so that we may teach that the Word of God the Father was not shortened in the Son, we confirm the judgment from the volume of the prophet Isaiah: Was my word made shortened, or small, so that I cannot redeem? Or is there not in me power to deliver, says the Lord almighty (Isa. 50:2)? And again: These things says the Lord God almighty: Was my hand shortened, so that it cannot save (Isa. 59:1)? Or can it not give life to the heart of the humble and the spirit of the contrite?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Et ut brachium Patris quæ manus est, Filium esse doceret, intuli, dicens: Paravit Dominus brachium sanctum suum in oculis omnium gentium, et videbunt omnes fines terrae salutare ejus (Isai. LIn, 10). Nam et in novissimo tempore bic sensus non inaniter poterit coaptari, in quo tempore Dominus pro redemptione nostra carnem suscipiendo advenit, ut et illum qui habebat mortis imperium sua morte destrueret, et eos quos in lenebris et umbra mortis captivos subegerat, virtute suæ potentiae in ipso parvo et exiguo temporis spatio liberaret. De hoc etiam exiguo tempore discipulos instruebat, dum eos in lucem, cum adhuc tempus haberent, incedere proponebat. Pueri, inquit, novislima hora est; cum lucem habetis, ambulate in luce, De vos tenebræ comprehendant (Joan. XII, 35) Et in Canonicis: Filioli, novissima hora est (/ Joan. II, 18). Et unde scimus quia novissima hora est? quia multi pseudoprophetæ exicrunt in hunc mundum. Et Paulus apostolus: Tempus enim breve est (/ Cor. VII, 29). Et iterum: Præterit enim figura hujus mundi (Ibid., 31). Et iterum: Omnia hæc ad correctionem nostram facta sunt, in quos finis sæculorum obvenit (1 Cor. x, II). Nam et Dominus in ipsa Oratione dominica breviavit omnem sermonem, dum nos a multiloquio prohibens, omnia docuerit quæ pertineant ad salutem: Cum oratis, inquit, nolite muhum loqui (Matth. VI. 7).","english":"And to teach that the arm of the Father, which is the hand, is the Son, I brought forward, saying: The Lord has prepared his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of his (Isa. 52:10). For even in the last time this meaning can be fittingly applied, not in vain, in which time the Lord came for our redemption by taking up flesh, so that he might both destroy by his own death him who held the empire of death, and by the power of his might set free, in that small and brief span of time, those whom he had subdued as captives in darkness and the shadow of death. Concerning this brief time also he instructed his disciples, while he proposed that they walk in the light while they still had time. Children, he says, it is the last hour; while you have the light, walk in the light, lest the darkness overtake you (John 12:35). And in the Canonical epistle: Little children, it is the last hour (1 John 2:18). And how do we know that it is the last hour? Because many false prophets have gone out into this world. And the apostle Paul: For the time is short (1 Cor. 7:29). And again: For the fashion of this world passes away (ibid., 31). And again: All these things were done for our correction, upon whom the ends of the ages have come (1 Cor. 10:11). For the Lord also in the Lord's Prayer itself shortened all speech, while forbidding us from much speaking, he taught all things that pertain to salvation: When you pray, he says, do not speak much (Matt. 6:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Et infra: Vos autem cum oratis, dic Ite: Pater noster, qui es in cœlis (Ibid., 9), etc. Non enim propheta Filium Dei in boc capitulo minoratus designavit in verbo, quoniam ita in prophetis retro tempore loquehatur: qui etiam nunc per apostolos et apostolicos viros novissimo tempore loquitur: Ego suru, inquit, qui loquebar in servos mees prophetas: ecce adsum (Jerem. VII. 25). Et alius propheta: Sicuti est ab initio, ita usque in sæculum, neque adjectum est ei, neque minue ur illi, quoniam ipse est Dominus creaturæ suæ. Ecce quale verbum breviatum fecit Dominus in orbe terrarum, non qui, ut vos putat s, inferiorem Patri intimaret hominibus Filium, sed qui novissimum cjus annuntiaret adventum.\n\nCAPUT XLIV.\n\nUbi dicunt Filium non de Patris substantia natum.\n\nSi autem dixeriut: Filium non de paterna substantia natum, sed de alia substantia generatum.","english":"And below: But when you pray, say: Our Father, who art in heaven, etc. For the prophet did not designate the Son of God as made lesser in this chapter in the word, since he was thus speaking in the prophets in time past—he who even now in the last time speaks through the apostles and apostolic men: I am, he says, who spoke to my servants the prophets: behold, I am present. And another prophet: As he is from the beginning, so is he even unto the age, neither is anything added to him nor diminished from him, for he himself is Lord of his creation. Behold what kind of shortened word the Lord has made in the world, not one that, as you suppose, would declare to men the Son as inferior to the Father, but one that would announce his final coming.\n\nCHAPTER XLIV.\n\nWhere they say that the Son was not born of the substance of the Father.\n\nBut if they have said: The Son was not born of the Father's substance, but was begotten of another substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Responsio. Nos quoque qui unius substantiae Patrom et Filium coufitemur, de substantia Dei Patris Filium esse divina auctoritate docuimus, Jeremia propheta dicente: Super mentes accipite planctum, et super semitas deserti lamentationem, quia dcfeccrunt, eo quod non sint homines, quia audire noluerunt vocem substantiæ meae, a volucribus cœli usque ad jumenta mente exciderunt (Jerem. ix, 10). Item ibi: Quis stetit in substantia Douriui, et videbit verbum Dei? qus aurem præbuit et audivit (Jerem. XXIII, 18)? Et ibi: Si stetissent in substantia mea, et si audissent verba mea, et si docuissent populum meum, averterem eos a studiis eorum pessimis (Jerem. XXIII, 22). Et Apostolus: Cum sit splendor sgloriæ et figura substantie ejus (Hebr. i, 3). Item ipse: Participcs enim Dei facti sumus, initium substantiæ ejus firmum retineamus (Hebr. III, 14). Et in Salomone: Substantia mea dulcedo mea est (Sap. xvi, it). Ex hoc tandem agnosce quoniam qui Dei Patris substantia nuncupatur, ab eadem alienus esse non creditur.","english":"Response. We also, who confess the Father and the Son to be of one substance, have taught by divine authority that the Son is of the substance of God the Father, since the prophet Jeremiah says: Take up lamentation upon the minds, and wailing upon the paths of the desert, because they have failed, forasmuch as there are no men, because they would not hear the voice of my substance; from the birds of the heaven even to the beasts they have fallen away in mind (Jer. ix, 10). Likewise in that place: Who hath stood in the substance of the Lord, and shall see the word of God? who hath inclined his ear and heard (Jer. xxiii, 18)? And there: If they had stood in my substance, and if they had heard my words, and if they had taught my people, I would have turned them from their most wicked pursuits (Jer. xxiii, 22). And the Apostle: Since he is the splendor of his glory and the figure of his substance (Heb. i, 3). Likewise he himself: For we have been made partakers of God; let us hold fast the beginning of his substance firm (Heb. iii, 14). And in Solomon: My substance is my sweetness (Wis. xvi, 21). From this at last acknowledge that he who is called the substance of God the Father is not believed to be alien from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"CAPUT XLV.\n\nUbi dicunt minorem esse Filium, quia per eum Patri gratiæ referuntur.\n\nSi tibi dixerint: Ideo minor est Filius, quia per ipsum Deo Patri gratiæ referuntur.\n\nResponsio. Ex hoc quippe apostolico, unde hoc videmini ponere testimonium, ex ipso et nos absque filii nomine eumdem ipsum sæpenumero Deo Patri gratias retulisse probamus, ipso Romanæ Ecclesiæ scribente: Gratias autem Deo, inquit, quia fuistis servi peccati (Rom. vi, 17). Et infra: Liberati autem a pec cato, servi facti estis justitiæ. Et ad Corinthios: Deo autem gratias, qui dedit nobis victoriam per Dominum nostrum Jesum Christum (I Cor. xv, 57). licm ihi; Deo autem gratias, qui semper nos triumphare fac in Christo (11 Cor. II, 14). Et ad Ephes:os: Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi (Ephes. III, 14).Et ad Colossenses: Confortati secundum potentiam gloriae ejus in omnem patientiam et longanimitatem: cum gaudio gratias agentes Deo et Patri (Col. It 11). Et ad Timotheum: Gratias ago Deo meo, cui servio a primogenitoribus mcis in fide (II Tim. I, 3). Agnosce, quoniam sicut in Patrc et in Filio una est credulitas ct confessio, qua Christiani vocamur et sumus; ita in eis gratiarum actio una est, dum petimus ut aliquid moreamur, vel cum pro collatis gratiarum aclionem rependimus.","english":"CHAPTER XLV.\n\nWhere they say that the Son is lesser, because through him thanks are given to the Father.\n\nIf they have said to you: Therefore the Son is lesser, because through him thanks are given to God the Father.\n\nResponse. For from this same apostolic [passage], from which you seem to draw this testimony, we prove from it that he himself, without the name of son, often gave thanks to God the Father, when he himself wrote to the Roman church: But thanks be to God, he says, that you were servants of sin (Rom. 6:17). And below: But being freed from sin, you were made servants of justice. And to the Corinthians: But thanks be to God, who gave us the victory through our Lord Jesus Christ (1 Cor. 15:57). Likewise in the same place: But thanks be to God, who always makes us triumph in Christ (2 Cor. 2:14). And to the Ephesians: For this reason I bend my knees to the Father of our Lord Jesus Christ (Eph. 3:14). And to the Colossians: Strengthened according to the power of his glory in all patience and long-suffering: with joy giving thanks to God and the Father (Col. 1:11). And to Timothy: I give thanks to my God, whom I serve from my forebears in faith (2 Tim. 1:3). Recognize that, just as in the Father and in the Son there is one belief and confession, by which we are called and are Christians; so in them there is one giving of thanks, when we ask that we may be moved to something, or when we render thanks for things bestowed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"CAPUT XLVI.\n\nUbi dicit Filius: Paler mihi constituit regnum.\n\nSi autem dixerint quod ipse Filius discipulis dixcrit.Ego vobis constituo, s:cut mihi Patcr constituit regnum (Luc. xx II, 2')).\n\nResponsio. Sicut Pater Filio suo regnum constituisse dicitur, ita Filius Patri regnum tradidisse docetur, Apostolo confirmante: Unusquisque autem in suo ordine, ait: initium Christus, deinde qui sunt Christi, qui in adventum ejus restirgent. Deinde finis, cum tradiJerit regnuin Deo Patri, cum evacuaverit omnem principatum et omnem potestatem et virtutem (I Cor. xv, 23). Et in Apocalypsi: Redemisti nos Deo in sanguine tuo, ex omni tribu, ct lingua, et gente, et fecisti nos Deo regnum (Apoc. v, 9). Quod vero unum atque commune habeant Pater et Filius, ad Ephesios scribens probat Apostolus, dicens: Hoc enim scitote, intelligentes quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, no a habet hæreditatem in regno Christi et Dei (Ephes. v, 5). Cum igitur videatis unum esse regnum Patris et Filii, cur vos impio dogmate talia de illo asseverare conamiui? I","english":"CHAPTER XLVI.\n\nWhere the Son says: The Father has appointed a kingdom for me.\n\nBut if they have said that the Son himself said to his disciples: I appoint a kingdom for you, as my Father appointed a kingdom for me (Luke 22:29).\n\nAnswer. Just as the Father is said to have appointed a kingdom for his Son, so the Son is taught to have handed over the kingdom to the Father, the Apostle confirming it: But each one in his own order, he says: Christ the firstfruits, then those who are Christ's, who will rise at his coming. Then comes the end, when he will have handed over the kingdom to God the Father, when he will have abolished every principality and every power and virtue (1 Cor 15:23). And in the Apocalypse: You redeemed us for God in your blood, out of every tribe and tongue and people, and you made us a kingdom for God (Rev 5:9). But that the Father and the Son have one and a common kingdom, the Apostle proves, writing to the Ephesians, saying: For know this, understanding that every fornicator, or unclean person, or covetous man, which is the service of idols, has no inheritance in the kingdom of Christ and of God (Eph 5:5). Since, therefore, you see that the kingdom of the Father and of the Son is one, why do you attempt to assert such things concerning him by an impious doctrine?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"CAPUT XLVII.\n\nUbi dicunt Filium, non Putrem, apparuisse prophetis.\n\nSi tibi dixerint: In hoc Filus a Patre agnoscitur minoris esse virtuti, quia solus legitur apparuisse prophetis.\n\nResponsio. Quemadmodum Filius apostolis ac prophetis apparuisse divina auctoritate probatur, ita et Patrem apparuisse iisdem litteris edocetur, Ezechiele propheta dicente: Et facta cst super me manus Domini, et ait ad me: Surge, egredere in campum, et ibi loquar ad te. Et surrexit, et exiit: et ecce Hac majestas Domini stabat, sicut majestas ejus quem vidi ad fluvium Chobar (Ezech. III, 22). Et in Daniele: Videbam, et ecce quasi sedcs positæ sunt, et vetustus dierum sedebat, et vestimenta ejus candida sicut nix, et capilli capitis ejus ut lana munda (Dan. VII. 9). Et ut Patrem fuisse doceret quem viderat, prosecutus est dicens: Videbam in visu noctis, et ecce in nubibus cœli quasi lilius hominis vcnicbat, et usque ad vetustum dicrum pervenit (Ibid., 15). Et in Actibus apostolorum, de primo martyre Stephano ita refertur; Ipse autem cum esset plenus Spiritu sancto, intendens in coelum, vidit gloriam Dei, ct Jesum stantem ad dexteram Dei (Act. VII, 55). Et Dominus in Evangelio Isaiæ prophetæ, quod Dei Patris gloriam propriis obtutibus conspexisset, præbuit testimonium, dicens: Hæc dixit Isaias, quando vidit gloriam ejus, et locutus cst de co (Joan. XII. 41).","english":"CHAPTER XLVII.\n\nWhere they say that the Son, not the Father, appeared to the prophets.\n\nIf they have said to you: In this the Son is acknowledged by the Father to be of lesser power, because he alone is read to have appeared to the prophets.\n\nAnswer. Just as it is proved by divine authority that the Son appeared to the apostles and prophets, so it is also taught by the same Scriptures that the Father appeared to them, the prophet Ezekiel saying: And the hand of the Lord was upon me, and he said to me: Arise, go out into the plain, and there I will speak to you. And he arose and went out: and behold, the majesty of the Lord stood there, like his majesty whom I saw by the river Chobar (Ezek. 3:22). And in Daniel: I was watching, and behold, as it were, thrones were set in place, and the Ancient of Days was seated, and his garments were white as snow, and the hairs of his head like pure wool (Dan. 7:9). And so that he might teach that the one he had seen was the Father, he continued, saying: I was watching in the vision of the night, and behold, one like a son of man was coming in the clouds of heaven, and he came even to the Ancient of Days (Ibid., 13). And in the Acts of the Apostles, it is thus reported concerning the first martyr Stephen: But he, being full of the Holy Spirit, looked intently into heaven, and saw the glory of God, and Jesus standing at the right hand of God (Acts 7:55). And the Lord in the Gospel bore witness concerning the prophet Isaiah, that he had beheld the glory of God the Father with his own eyes, saying: These things Isaiah said, when he saw his glory, and spoke of him (John 12:41).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Et in Genesi ad Jacob idem Dominus dixit: Ego sum Dens qui visus sum ubi in loco Dei, ubi unxisti mihi lapidem et vo.. visti mihi votum (Gen. xxxi, 15). Et in liLro Judicum: Cum adhuc esset Gedeon in Copier patris filii Hesdri, locutus est nocte illa Dominus, dice: Vade, et everte aram Baal, quam ædificavit pater tuus, et locum qui est super illam excide: et aedificabis a'lare Deo tuo qui visus est tibi in vertice montis Macoth in ordinatione (Judic. VI, 24). Item in Genesi ad Jacob: Dixit autem Deus ad Jacob: Ascende in Bethel. et habita ibi, et fac ibi altare Deo qui visus est tibi in via, cum fugeres a facie Esau fratris tui (Gen. XXXV, 1). Unum tibi quod volueris elige e duobus i aut Patrem dicito apparuisse pergenti, et Fil um revertenti; aut Filinm fugienti, ct Patrem nihilominus remennti: quocunque enim teipsum verteris, evadendi copiam non habebis.","english":"And in Genesis the same Lord said to Jacob: I am God who appeared to you in the place of God, where you anointed a stone for me and vowed a vow to me. And in the book of Judges: When Gideon was still in the threshing floor of his father Joash, the Lord spoke that night, saying: Go, and overturn the altar of Baal which your father built, and cut down the grove that is upon it; and you shall build an altar to your God who appeared to you on the top of mount Macheth in order. Likewise in Genesis to Jacob: But God said to Jacob: Go up to Bethel, and dwell there, and make there an altar to God who appeared to you on the way, when you were fleeing from the face of Esau your brother. Choose for yourself one of the two, whichever you wish: either say that the Father appeared to him who was going, and the Son to him who was returning; or the Son to him who was fleeing, and nonetheless the Father to him who was returning; for wherever you turn yourself, you will have no power to escape.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"CAPUT XLVIII.\n\nUbi de syllaba et causantur; quia dictum est discipulis: Ite, baptizate gentes in nomine Patris, et Fitri, et Spiritus sancti.\n\nSi autem dixerint quod syllaba et, pro eo quod Fit us discipulis dixerit: Baptizantes in nomine Patris, et Filii, et Spiritus sancti, inter utrosque dividit (Matth. IIVIII, 19).\n\nResponsio. Si enim hæc syllaba, quæ mag's pro conjunctione tam verborum quam etiam nominum ponitur, a Patre Filium, et Spiritum sanctum, ut dicitis, separai, necesse est ut nomen Dei Patris, quem Gencsis tertia repetitione sub trium patriarcharum vocabulo, id est Abraham, et Isaac, et Jacob positum legimus, in semetipso videatur esse divisum; aut in unius Dei vocabulo, quod dici nefas est, sit divisus. Absit, quoniam non dividitur quod unum in deitatis substantia comprobatur, ipso Domino dicente: Ego sum Deus Abraham, et Deus Isaac, et D us Jacob (Exod. III, 6). Ipse iterum ad Moysen: Si te, inquit, interrogavcrnt dicentes: Quod nomen est illi? dices ad eos: Deus Abraham, et Deus Isaac, et Deus Jacob misit me ad vos; hoc nihi nomen est in sempiternuin (Ibid., 15). Vides quoniam per syllabam et non dividitur quod unum esse cognoscitur: et ideo Filius et Spiritus sanctus pro hac syllaba a Patre non sunt divisi, qui sibimet natura, deitate, potentia docentur esse conjuncti.","english":"CHAPTER XLVIII.\n\nWhere they raise a dispute about the syllable \"and,\" because it was said to the disciples: Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit.\n\nBut if they have said that the syllable \"and,\" because he said to the disciples, \"Baptizing in the name of the Father, and of the Son, and of the Holy Spirit,\" divides between the two parties (Matt. 28:19).\n\nAnswer. For if this syllable, which is placed more as a conjunction of words than even of names, separates the Son and the Holy Spirit from the Father, as you say, it must be that the name of God the Father, which we read was set down in Genesis by a third repetition under the name of three patriarchs, that is, Abraham, and Isaac, and Jacob, is seen to be divided in itself; or that in the name of the one God, which it is impious to say, he is divided. Far be it, since that is not divided which is proved to be one in the substance of the Godhead, the Lord himself saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6). He again to Moses: If, he says, they shall ask you, saying, What is his name? you shall say to them: The God of Abraham, and the God of Isaac, and the God of Jacob sent me to you; this is my name forever (Ibid., 15). You see that by the syllable \"and\" that which is known to be one is not divided; and therefore the Son and the Holy Spirit are not divided from the Father on account of this syllable, since they are taught to be joined to him in nature, deity, and power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"CAPUT XLIX.\n\nUbi dicunt: Pater prius et postea Filius nominatur.\n\nSi tibi dixerint: Ob hoc Filius Patri non coaequatur, quia in Scripturis divinis prius Pater, et postea Filius nominatur.\n\nResponsio. Paulus apostolus. gentium magister et doctor, non quia Patrem prius nominavit, Filio derogavit, vel Patri inferiorem ostendit; cum prius Filium et Spiritum sanctum a Patre denuo nominasset, Patri uiique nec injuriam fecit, neque Filio et Spiritui sancto inferiorem fuisse perdocuit, ipso Romanæ Ecclesiae comprobante: Habeo igitur gloriam in Christo Jesu ad Deum (Rom. xv, 17). Et ad Thessalonicenses: Itaque, fratres, state et tenete traditiones quas didicistis, sive pcr verbum, sive per Epistolam nostram: Ipse autem Dominus Jesus Chri-, stus, et Deus, et Paler nester qui dilexit nos (// Thess. II, 14). Et in Apocalypsi: Et vidi, et ecce Agnus stabat super montem Slon, et cum illo centum quadraginta quatuor millia, bahentes nomen ejus et nomen Patris ejus (1poc. XIV, 1). Et in Epistola Joanis: Q inegat Filium, nec Patrem habet. Qui confitetur Filium, et Filiuin et Patrem habet (I Joan. II, 23). Item ibi: Quod si in verbo manseritis, et vos in Filio et Patre manebitis (Ibid., 24). Item Apostolus: Hoc autem scitote, intelligentes quod omnis fornicator, aut immundus, aut avarus, quod cst idolorum servitus, non habet hæreditatem in regno Christi et Dei (Ephes. v, 5).","english":"CHAPTER XLIX.\n\nWhere they say: The Father is named first and the Son afterward.\n\nIf they have said to you: For this reason the Son is not coequal with the Father, because in the divine Scriptures the Father is named first, and the Son afterward.\n\nAnswer. The apostle Paul, teacher and doctor of the Gentiles, did not disparage the Son, nor show him inferior to the Father, because he named the Father first; since when he had first named the Son and the Holy Spirit, and then again the Father, he certainly did no injury to the Father, nor did he teach that the Son and the Holy Spirit were inferior, as the Roman Church itself confirms: I have therefore glory in Christ Jesus toward God (Rom. 15:17). And to the Thessalonians: Therefore, brothers, stand firm and hold the traditions which you have learned, whether by word or by our Epistle: and may our Lord Jesus Christ himself, and God, and our Father, who loved us (2 Thess. 2:14). And in the Apocalypse: And I saw, and behold the Lamb stood upon mount Zion, and with him a hundred and forty-four thousand, having his name and the name of his Father (Rev. 14:1). And in the Epistle of John: Whoever denies the Son neither has the Father. Whoever confesses the Son has both the Son and the Father (1 John 2:23). Likewise there: But if you abide in the word, you will abide in the Son and the Father (ibid., 24). Likewise the Apostle: But know this, understanding that every fornicator, or the unclean, or the covetous, which is idolatry, has no inheritance in the kingdom of Christ and of God (Eph. 5:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Ecce Filium priori loco a Patre ostendimus nominatum. Audi etiam Spiritum sanctum a Patre ct Filio priori loco laxatum. Idem ad Ephesios: Unum corpus, et unus Spiritus sicut vocali estis in una spe vocationis vestrae: unus Dominus, una fides, unum baptisma, unus Deus et Pater omnium (Ephes. IV, 4). Nunquid quia dixcrunt apostoli: Nos testes sumus, et Spiritus sanctus quem dedit Deus credentibus sibi (Act. v, 32), idcirco apostoli Spiritui sancto priores dicendi sunt? Aut quia Dominus in Evangelio a Spiritu sancto aquam primitus nominavit, cum Nicodemo principi Judæorum intimaret sacramenti baptismatis mysterium, ob hoc aquam Spiritui sancto prætulisse cognoscitur Si quis, inquit, non renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei (Joan. III, 5). Et utique nullus est in re bus humanis, qui aquam sancto Spiritui possit præpollere, vel coæqualem Spiritui judicarc, cum on ab aqua Spiritum sanctum, sed aquam a Spiritu sancto purificari certissime noverimus.","english":"Behold, we have shown that the Son is named by the Father in the first place. Hear also that the Holy Spirit is named by the Father and the Son in the first place. The same writer says to the Ephesians: One body, and one Spirit, as you are called in one hope of your calling: one Lord, one faith, one baptism, one God and Father of all. Is it therefore the case that, because the apostles said: We are witnesses, and the Holy Spirit whom God gave to those who believe in him, the apostles are for that reason to be said to be prior to the Holy Spirit? Or because the Lord in the Gospel named water before the Holy Spirit, when he disclosed to Nicodemus, a ruler of the Jews, the mystery of the sacrament of baptism, is he on that account known to have preferred water to the Holy Spirit? He says: Unless one is born again of water and the Holy Spirit, he cannot enter into the kingdom of God. And indeed there is no one among human things who can set water above the Holy Spirit, or judge it equal to the Spirit, since we know most certainly that it is not the Holy Spirit that is purified by water, but water by the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"CAPUT L.\n\nUbi dicunt: Nemo venit ad Patrem nisi per me.\n\nSi dixerint quod Dondinus in Evangelio dixerit: Nemo venit ad Patrem nisi per me (Joan. xiv, 6).\n\nResponsio. in gratia fidei una est Patri et Filio vocatio, quoniam sicut per Filium ad Patrem ad tucimur, ita per Patrem in Filii agnitionem attrahimur, ipso Domino in Evangelio pr otestante: Nolite murmurare invicem: nemo potest venire ad me, nisi Pater qui me misit, traxerit cum ad me (Joan. VI, 44). Et Paulus ad Thessalonioenses: Nos autem, inquit, debemus gratias agere Deo semper pro vobis, fratres electi a Deo, quia vocavit nos ab initio sæculi i asalutem, in sanctificationem spiritus et fidei veritatis in quo vocavit nos per Evangelium nostrum in adoptionem gloriæ Domini nostri Jesu Christi (II Thess. II, 12). Item ibi: Oramus semper pro vobis, ut vos dirigat vocatione sua Deus, et impleat omnem volunlatcm bonitatis, et opus fidei in virtute, et clarilice ur nomen Domini nostri Jesu Christi in vobis, et vos in illo (II Thess. i, 11). Et iterum: Ut ambuletis digne Deo, qui vos vocavit in regnum suum et gloriam (/ Thess. II, 12). Et ad Timotheum: Hoc enim bonum et acceptum est coram Salvatore uostro Deo, qui omnes homines vult salvos fieri; et ad agnitionem veritatis venire (/ Tim. n, 3). Item ibi: Fidelis autem Deus, qui nos vocavit in gratiam istam in qua stamus, et gloriamur in spe gloriæ filiorum Dei (Rom. v, 2).","english":"CHAPTER 50\n\nWhere they say: No one comes to the Father except through me.\n\nIf they have said that the Lord said in the Gospel: No one comes to the Father except through me (John 14:6).\n\nAnswer. In the grace of faith there is one calling of the Father and the Son, since just as through the Son we are drawn to the Father, so through the Father we are drawn to the knowledge of the Son, as the Lord himself testifies in the Gospel: Do not murmur among yourselves: no one can come to me unless the Father who sent me has drawn him to me (John 6:44). And Paul to the Thessalonians: But we, he says, ought always to give thanks to God for you, brothers chosen by God, because he called us from the beginning of the world to salvation, in the sanctification of the spirit and of the faith of the truth, in which he called us through our Gospel to the adoption of the glory of our Lord Jesus Christ (2 Thessalonians 2:12). Likewise in the same place: We always pray for you, that God may direct you by his calling, and fill every will of goodness, and the work of faith in power, and that the name of our Lord Jesus Christ may be made glorious in you, and you in him (2 Thessalonians 1:11). And again: That you may walk worthily of God, who has called you into his kingdom and glory (1 Thessalonians 2:12). And to Timothy: For this is good and acceptable before our Savior God, who wills all men to be saved, and to come to the knowledge of the truth (1 Timothy 2:3). Likewise in the same place: But God is faithful, who has called us into this grace in which we stand, and we glory in the hope of the glory of the children of God (Romans 5:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Item ibi: Confortati secundum potestaem gloriæ cjus, in omni patientia et longanimitate, in gaudio gratias agentes Deo et Patri, qui vocavit nos in societatem sortis sanctorum (Col. i, II). Si per Patrem in gratia Filii sui et in adoptione filiorum vocamur, ut vere filii esse possimus, et ad Patiem per Filium pervenimus, quae in eis distantia poterit approbari? dum quos vocat Pater, Filius suscipiet, et quos vocat Filius, pari etiam modo Patrem suscipere posse nullus nisi incredulus abnuit vel refellit.\n\nCAPUT LI.\n\nUbi dicunt, quia soli Patri sacrificium immolatur.\n\nSi vero dixerint, in hoc Pater Filio maior esse ducetur, quia illi soli sacrificium immolatur.\n\nResponsio. Ut vanae propositioni vestræ absque ulla subtilitate aut compositione verborum a nobis competens et congruum reddatur responsum: Sicut Patri, ita ctiam Filio non solum Christianis temporibus, verum etiam a prici mporis sacerdotibus multis variisque modis probamus sacrificium fuisse oblatum, Daniele propheta dicente: Non est locus, inquiunt tres pueri, ad sacrificandum nomini tuo, et invenire misericordiam, sed in anima et spiritu humiliatatis suscipiamur sicut in holocaustomate arle. tum et taurorum, et mutitudine agnorum pinguium, ita fiat acrificium nostrum in conspectu tuo hodie, ut placcat tibi (Dan. III, 38).","english":"Likewise there: Strengthened according to the power of his glory, in all patience and long-suffering, with joy giving thanks to God and the Father, who has called us into the fellowship of the lot of the saints (Col. 1:11). If through the Father we are called in the grace of his Son and in the adoption of sons, so that we can truly be sons, and we come to the Father through the Son, what distinction between them can be approved? Since those whom the Father calls, the Son receives, and those whom the Son calls, no one but an unbeliever denies or refutes that the Father can receive in like manner.\n\nCHAPTER 51\n\nWhere they say that sacrifice is offered to the Father alone.\n\nBut if they have said that in this the Father is deemed greater than the Son, because sacrifice is offered to him alone.\n\nAnswer. So that a fitting and suitable answer may be rendered by us to your vain proposition without any subtlety or composition of words: just as to the Father, so also to the Son, we prove that sacrifice was offered not only in Christian times, but also by priests of ancient times in many and various ways, the prophet Daniel saying: There is no place, say the three youths, to sacrifice to your name, and to find mercy, but in a soul and spirit of humility let us be received as in a burnt offering of rams and bulls, and in the multitude of fat lambs, so let our sacrifice be made in your sight today, that it may please you (Dan. 3:38).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Et ut Filium fubse agnoscas, cui hi tres pueri sacrificium se fassi Sunt obtulisse; ex ipsius regis ac tyranni, qui eos in fornacem ignis mitti præceperat, confessione addisce, qui se cum tribus quartum in ipso æstuamis camini incendio sociatum prodidit conspexisse: Nonne, inquit, tres viros misimus in fornacem vinctos. Et dixerunt ei: Vere N'x. Et dixit: Ecce ego video quatuor viros solutos et deambulantes in medio ignis, et corruptio nulla est in eis, et aspectus quarti similis est Filio Dei (Ibid., 91, 92). Item Dei Filius per prophetam loquitur dicens: Ab ortu solis usque ad occasum sacrificium offertur nomini meo, et oblatio munda, quia magnum est nomen meum in gentibus dicit Dom nus (Malach. I, 11). Et David in psalmis ait: In templo tuo, Jerusalem, tibi offerunt reges munera (Psal. LXVII, 50). Et ut hæc de Filio Dei se dixisse doceret, in alio psalmo loquitur, dicens: Reges Tharsis et insulae munera offerent, reges Arabum et Saba dona adducent, et adorabunt eum omnes reges terræ, omnes gentes servient ei (Psal. LXXI, 10).","english":"And so that you may recognize as the Son the one to whom these three young men confessed they had offered sacrifice, learn it from the confession of the king and tyrant himself, who had ordered them cast into the furnace of fire, and who declared that he had seen a fourth associated with the three in the very blazing heat of the furnace: \"Did we not,\" he says, \"cast three men bound into the furnace?\" And they said to him: \"Truly.\" And he said: \"Behold, I see four men loose, walking in the midst of the fire, and there is no corruption in them, and the appearance of the fourth is like the Son of God\" (Dan. 3:91-92). Likewise the Son of God speaks through the prophet, saying: \"From the rising of the sun even to its setting, sacrifice is offered to my name, and a pure offering, because great is my name among the nations, says the Lord\" (Mal. 1:11). And David says in the psalms: \"In your temple, Jerusalem, kings offer gifts to you\" (Ps. 67:50). And to show that he had said these things of the Son of God, he speaks in another psalm, saying: \"The kings of Tarshish and the islands shall offer gifts; the kings of the Arabians and Saba shall bring presents, and all the kings of the earth shall adore him, all nations shall serve him\" (Ps. 71:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Et ut haec omnia superus designata, a Patre Filio Dei doceamus fuisse oblata, in nativitate ejusdem Filii Dei quæ secundum carnem facta est, probamus fuisse completa, Evangelio comprobante: Quod cum natus esset Jesus in Bethleem Judæ, in diebus Herodis reg s, ecce magi ab Oriente venerunt Jerosolymam, dicentes: Ubi est qui natus est rex Judæorum (Matth. II, 1)? Et infra: Et intrantes in domam, invenerunt puerum et Mariam matrem ejus, et procidentes adoraverunt cum, et apertis thesauris suis obtulerunt ei muncra (Matth., II, 11). Sacrificium itaque quod a Christianis sacris aharihus admovetur, non solum Deo Patri, sed etiam Filio communi devotione offertur, quoniam nec Patri sine Filio offerri *, neque a Filio sine Patre sanciri.\n\nCAPUT LUI.\n\nUbi dicunt Filium nullam cum Patre communem operam habusse.\n\nSi dixerint Filium nullam cum Patrc communionis operam babuisse.","english":"And that we may teach that all these things designated above were offered by the Father to the Son of God, we prove that they were fulfilled in his nativity, which took place according to the flesh, as the Gospel confirms: that when Jesus was born in Bethlehem of Judaea, in the days of King Herod, behold, magi came from the East to Jerusalem, saying: Where is he who is born king of the Jews? And below: And entering into the house, they found the child with Mary his mother, and falling down they adored him, and opening their treasures they offered him gifts. And so the sacrifice that is brought by Christians to the sacred altars is offered with common devotion not only to God the Father but also to the Son, since it is neither offered to the Father without the Son, nor ratified by the Son without the Father.\n\nCHAPTER LIII.\n\nWhere they say that the Son had no work in common with the Father.\n\nIf they say that the Son had no work of communion with the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Responsio. Quod autem communem operam habeant Pater et Filius, boc modo docemur: Dcum primi hominis plasma ad imaginem Dei communi operationis virtute fecisse refertur, Scriptura dicente: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Item ibi: Faciamus ei adjutonum simile (Gen. II, 18). Item ibi: Descendamns et confundamus linguas eorum (Gen. I, 11). Et, Pluit Dominus de coelo ignem et sulphur super Sodomam (Gen. XIX, 24). Et in Evangelio: Pater meus usque modo operatur, ct ego operor (Joan. v, 17). Item ibi: Pater in me manens facit oprra hæc. Et, Quæcunque Pater facit, eadem et Filius facit similiter (Ibid., 19), etc. Quæ ego facio non sunt mea, sed ejus qui me inisit Patris (Joan. VIII, 28). Et, Ego et Pater ad eum veniemus, et mansionem apud eum faciemus (Joan. XIV, 23). Quae omnia non discretam Patris et Filii potentiam præstant, sed unam deitalis operationem annuntiant: et is qui paternum opus exsequitur, patenis operibus alienus esse non creditur.","english":"Reply. But that the Father and the Son have a common operation, we are taught in this way: it is related that God made the first man's formation in the image of God by the common power of operation, with Scripture saying: Let us make man in our image and likeness (Gen. 1:26). Likewise there: Let us make for him a helper like himself (Gen. 2:18). Likewise there: Let us go down and confound their languages (Gen. 11:7). And, The Lord rained fire and sulfur from heaven upon Sodom (Gen. 19:24). And in the Gospel: My Father works until now, and I work (John 5:17). Likewise there: The Father abiding in me does these works. And, Whatever the Father does, the Son likewise does the same (ibid., 19), etc. The things that I do are not mine, but the Father's who sent me (John 8:28). And, I and the Father will come to him, and we will make our dwelling with him (John 14:23). All these things do not set forth a separate power of the Father and the Son, but proclaim one operation of the Godhead: and he who carries out the Father's work is not believed to be a stranger to the Father's works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"CAPUT LIII.\n\nUbi dicunt solum Patrem Altissimum nuncupatum.\n\nSi enim illud propheticum de solo Patre opposuerint testimonium quo dictum est: Sciant gentes quoniam nomen tibi Dominus, tu solus Altissimus super omnem terram (Psal. LXXXII, 19).\n\nResponsio. Si autem ex Evange!io Filium Dei cognosceres Altissimum nuncupatum, nunquam Filio derogans, hoc de solo Patre dictum poneres testimonium, cum scriptum sit: Tu, puer, propheta A!tissimi vocaberis (Luc. I, 76). Sed ut Filius cum Patre indiscretc in altissimis habitasse credatur, Salomonis testimonio comprobatur: Ego sapientia, inquit, habitavi in altissimis, et thronus meus in columna nubis (Eccli. XXIV, 7). Et in psalmo nona gesimo primo (Vers. 9): Tu autcm Altissimus in aeternum, Domine, quoniam ecce inimici tui peribunt. Nam cum diabolus vellet thronum suum contra creatoris sui thronnm in altissimis collocare, elatus superbia, hæc visus est nefando ore promere: Ponam sedem meam ad aquilonem, inquit, ascendam super sidera coeli, sedebo super montes excelsos, et ero similis Altissimo(Isai. xiv, 13). ltem ibi in Salomone: Ne dixeris, peccavi, et quid accidit mihi triste? A!tissimus enim patiens est redditor (Eccli. v, 4). Si auditum cordis tui Scripturis non vis accommodare divinis, quae Filium Altissimum doeent nuncupatum, vel diabolo crede, qui contra opificis sui thronum sedem sibi voluerit collocare.","english":"CHAPTER LIII.\n\nWhere they claim that the Father alone is called the Most High.\n\nFor if they have set against us that prophetic testimony concerning the Father alone, where it is said: Let the nations know that thy name is Lord; thou alone art the Most High over all the earth (Ps. LXXXII, 19).\n\nReply. But if you recognized from the Gospel that the Son of God is called the Most High, you would never, to the disparagement of the Son, set forth this testimony as spoken of the Father alone, since it is written: Thou, child, shalt be called the prophet of the Most High (Luke I, 76). But that the Son is believed to have dwelt with the Father inseparably in the highest places is confirmed by the testimony of Solomon: I, Wisdom, saith he, dwelt in the highest, and my throne in the pillar of the cloud (Eccli. XXIV, 7). And in the ninety-first psalm (ver. 9): But thou, Lord, art the Most High for ever, for behold thy enemies shall perish. For when the devil wished to set up his throne against the throne of his Creator in the highest places, lifted up with pride, he was seen to utter these things with his accursed mouth: I will set my seat to the north, saith he, I will ascend above the stars of heaven, I will sit upon the high mountains, and I will be like the Most High (Isa. XIV, 13). Likewise there in Solomon: Say not, I have sinned, and what sad thing hath befallen me? For the Most High is a patient rewarder (Eccli. V, 4). If you will not apply the hearing of your heart to the divine Scriptures, which teach that the Son is called the Most High, then at least believe the devil, who wished to set up a seat for himself against the throne of his Maker.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"CAPUT LIV.\n\nUbi dicunt Filium scipsum initium appellasse.\n\nSi vero dixerint Filium ex Patre initium habuisse, pro eo quod Judæis interrogantibus, Tu quis es? responderit, Initium quod et loquor vobis (Joan. VIII, 25).\n\nResponsio. Paulus apostolus Filium Dei nec initiuin dierum, nec finem vilae habere posse scribens, in Epistola quæ Hebræorum nomine titulatur, hoc modo edisserit, dicens: llic Melchisedech sacerdos Dei summi, qui obviavit Abrahæ regresso a caede regum, et benedixit ei; cui decimas omnium divisit Abraham: primum quidem interpretatur rex justitiæ, deinde rex Salem sine patre, sine matrc, sine genealogia, neque initium dierum, nec finem vitæ habens: assimilatus est autem Filio Dei (Hebr. VII, 1). Et in Isaia: In humilitate judicium ejus sublatum cst, quia tolletur de tetra vita ejus, nativitatem autem ejus quis enarrabit (Isai. LIII, 8). Et in Evangelio: In principio erat Verbum, et Verbum crat apud Deum, et Deus erat Verbum (Joan. I, 1). In isto igitur verte quod dicitur erat, ostendit Filium semper in Patre manentem, cujus nullus mortalium nec initium investigare potest, nec finem.","english":"CHAPTER LIV.\n\nWhere they say that the Son called himself a beginning.\n\nBut if they say that the Son had a beginning from the Father, on the ground that, when the Jews asked him, Who art thou? he answered, The beginning, which also I speak unto you (John VIII, 25).\n\nAnswer. The apostle Paul, writing in the Epistle entitled to the Hebrews that the Son of God can have neither beginning of days nor end of life, sets this forth as follows, saying: For this Melchisedech, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom Abraham divided the tithes of all things: first indeed by interpretation king of righteousness, then king of Salem, without father, without mother, without genealogy, having neither beginning of days nor end of life: but likened unto the Son of God (Hebr. VII, 1). And in Isaiah: In his humiliation his judgment was taken away, because his life shall be taken from the earth, but who shall declare his generation (Isai. LIII, 8)? And in the Gospel: In the beginning was the Word, and the Word was with God, and God was the Word (John I, 1). In that word therefore which is said, was, he shows the Son ever abiding in the Father, whose beginning no mortal can search out, nor his end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"CAPUT LV.\n\nUbi dicitur: Deus, Deus meus, quare me dereliquisti?\n\nSi tibi dixerint, Ideo minor est Filius, quia ipse pendens in cruce dixerit: Deus, Deus meus, quare me dereliquisti (Matth. XXVII, 46)?\n\nResponsio. Ut agnoscatis Filium a Patre, ut vos Inaniter suspicamini, non fuisse penitus dcrelictum, hoc de ipso in Evangelio posuit testimonium. Pater meus, inquit, mecum est; non derelinquet me solum, quoniam quae sunt ei placita facio semper (Joan. VIII, 29). Et iterum: Non sum solus, sed et ego, et qui me misit Pater (lbid., 16). Et iterum: Non credis, quia ego in Patre et Pater in me (Joan. xiv, 10)? Et Apostolus: Deus erat in Christo mundum reconcilians sibi (// Cor. v, 19). Et in Actibus apostolorum: Hic perambulavit benefaciens et salvans omnes qui deprimebantur a diabolo, quoniam Deus erat in illo (Acr. x, 38). Et Habacuc: Egressus es, Domine Deus, in salutem populi tui, cum Christo tuo (Habac. III, 13). Et propheta: Qui genuit me, requievit in tabernaculo meo (Eccli. XXIV, 12). Ex hoc, infelices, agnoscite quoniam qui in carne nostra mortali adhuc commanens nunquam a Patre discessit, Patre utique minor dici non poterit.","english":"CHAPTER LV.\n\nWhere it is said: God, my God, why hast thou forsaken me?\n\nIf they have said to you, Therefore the Son is less, because he himself, hanging on the cross, said: God, my God, why hast thou forsaken me (Matt. XXVII, 46)?\n\nAnswer. So that you may recognize that the Son was not utterly forsaken by the Father, as you vainly suspect, he placed this testimony concerning himself in the Gospel. My Father, he says, is with me; he will not leave me alone, because I do always the things that are pleasing to him (John VIII, 29). And again: I am not alone, but I and the Father who sent me (Ibid., 16). And again: Believest thou not that I am in the Father and the Father in me (John XIV, 10)? And the Apostle: God was in Christ reconciling the world to himself (II Cor. V, 19). And in the Acts of the Apostles: He went about doing good and saving all who were oppressed by the devil, because God was in him (Acts X, 38). And Habakkuk: Thou wentest forth, O Lord God, for the salvation of thy people, with thy Christ (Hab. III, 13). And the prophet: He who begot me rested in my tabernacle (Ecclus. XXIV, 12). From this, unhappy men, recognize that he who, still dwelling in our mortal flesh, never departed from the Father, surely cannot be called less than the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"CAPUT LVI.\n\nUbi dicunt testari Apostolum Christum se secundum carnem nescisse.\n\nSi tibi objecerint quod Apostolus de Christo dicit: Si noveramus Christum secundum carneM, scd nunc jam non novimus (II Cor. v, 16).\n\nResponsio. Non respicitis, miseri, quod Manichaeo. rum talia proponentes, sequamini prorsus errorem, dum sicut ipsi, ita etiam vos in illo assumptæ carnis evacuare nitimini sacramentum, ut post resurrectionem a mortuis nullum in eo credatis remansisse humanitatis indicium: non considerantes cum post cam vcucrabilem passionem hac voce discipulos arguentem: Qud turbati estis, et cogitationes ascendant in corde vestro? Palpate et videte, quoniam spiritus carnem et ossa non habet sicut me videtis habere (Luc. xxiv, 39). Et iterum: Cum esset ergo sero die illa una sabbatorum, et fores essent clausae ubi erant discipuli, propter metum Judxorum, venit Jesus et stetit in medio eorum, et dixit eis: Pax vobis. Et hoc cum dixisset, ostendit eis manus et latus: gavisi sunt ergo discipuli viso Domino (Joan. xx, 19). Et iterum: Post dies octo erant discipuli intus, et Thomas cum eis; venit Jesus januis clausis et stetit in medio eorum, et dixit eis: Pax vobis. Dcinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et mitte manum tuam in latus meum, et noli esse incredulus, sed fidelis (Ibid., 26).","english":"CHAPTER LVI.\n\nWhere they claim that the Apostle testifies that Christ knew himself not according to the flesh.\n\nIf they have objected to you what the Apostle says of Christ: If we have known Christ according to the flesh, yet now we know him no more (II Cor. 5:16).\n\nAnswer. Do you not see, wretched men, that in proposing such things you are following outright the error of the Manichaeans, since like them you also strive to empty out the mystery of the flesh he assumed, so that after the resurrection from the dead you believe no trace of humanity remained in him: not considering that after his life-giving passion he reproved his disciples with this voice: Why are you troubled, and thoughts arise in your heart? Handle and see, for a spirit does not have flesh and bones as you see me have (Luke 24:39). And again: When it was therefore evening on that one day of the sabbaths, and the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in the midst of them, and said to them: Peace be to you. And when he had said this, he showed them his hands and side: the disciples therefore rejoiced when they saw the Lord (John 20:19). And again: After eight days the disciples were within, and Thomas with them; Jesus came with the doors shut and stood in the midst of them, and said to them: Peace be to you. Then he says to Thomas: Bring your finger here, and see my hands, and put your hand into my side, and be not unbelieving, but faithful (Ibid., 26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Et iterum: Mine autem facto, stetit Jesus in littore, non tamen agnoverunt discipuli quia Jesus erat: dixit ergo eis Jesus: Pueri, nunquid pulmentarium habetis? At illi obtulerunt ei partem piscis assi et favum mellis, Et cum manducaret coram eis, sumens reliquias dedit eis (Joan. XXI, 4). Et in Apocalypsi: Et videbunt eum omnes gentes, qui cum crucifixemot, et plangent se super eum (Apoc. I, 7). Et in Actibus apostolorum: Viri Galilæi, quid statis aspicientes in coelum? Hic Jesus qui assumptus est a vobis, sic veniet quemadmodum vidistis eum euntem in coelum (Act. I, 11). Item ibi: Dedit eum manifestum fieri nobis testibus, qui prædestinati sumus a Deo, qui simul manducavimus, et conversati sumos per dies quadraginta cum eo, postquam resurrexit a mortuis (Act. x, 40). Respicitis quoniam qui per quadraginta dies intrans et exiens cum discipulis conversatus est. comedit, et reliquias sumens, iisdem beuedicendo porrexit, cicatricesque ac vulnera in vero corpore monstrans, discipulum suum ab incredulitalis vitio liberavit: in carne eum veraciter resurrexisse, non nisi Manichæorum et vestra secta non recip t.","english":"And again: But when it was morning, Jesus stood on the shore, yet the disciples did not know that it was Jesus. Jesus therefore said to them: Children, have you any food? But they offered him a piece of broiled fish and a honeycomb. And when he had eaten before them, taking the remnants he gave to them (John 21:4). And in the Apocalypse: And all the nations shall see him, even those who pierced him, and they shall mourn over him (Rev. 1:7). And in the Acts of the Apostles: Men of Galilee, why do you stand looking into heaven? This Jesus, who has been taken up from you, will come in the same way as you saw him going into heaven (Acts 1:11). Likewise there: He gave him to be made manifest to us, the witnesses who were predestined by God, who ate together and conversed for forty days with him after he rose from the dead (Acts 10:40). Consider that he who for forty days, going in and out, conversed with his disciples, ate, and taking the remnants, gave them to the same with a blessing, and showing the scars and wounds in his true body, freed his disciple from the fault of unbelief: that he truly rose in the flesh, none do not accept except the sect of the Manichaeans and your own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"CAPUT LVII.\n\nUbi dicunt Filium in jussu et voce archangeli, et in tuba Dei de coelo descensurum.\n\nSi tibi objecerint illud quod Apostolus dixit: Nam ipse Dominus in jussu archangeli, et in tuba Dci descendet de coelo (/ Thess. IV, 15).\n\nResponsio. Æquumne vobis videtur ut cui ante passioncm in carne adhuc posito, angeli servitium reddiderunt, de cœlis in judicium veniens, angelorum imperio compellatur? Absit, quia propria veniet potestate, ut justis præmium, et injustis, cum diabolo quem secuti sunt, tribuat æternum supplicium, ipso in Evangelio protestante: Cum venerit Filius hominis in majestate sua, tunc mittet angelos suos, et colligent de regno ejus omnia scandala, et eos qui operantur iniquitatem, et mittet eos in camino ignis: ibi erit fietus et stridor dentium (Matth. XIII, 41). Et iterum: Tunc videbunt Filium hominis venientem in nubibus coeli, cum virtute magna et gloria, tunc mittet angelos suos in tuba magna, et congregabit electos suos a quatuor ventis, a summo terræ usque ad summum coeli (Matth. XlIV, 30). Et iterum: Cum vencrit Filius hominis, et omne; angeli cum eo, tunc sedebit super sedem majestatis suæ, et congregabuntur ante cum omnes gentes, et segregabit eos ab invicem, sicut pastor segregat agnos ab hædis, et statuet agnos aJ dexteram suam, hædos autem ad sinistram (Matth. xxv, 51).","english":"CHAPTER LVII.\n\nWhere they say that the Son will descend from heaven at the command and voice of an archangel, and with the trumpet of God.\n\nIf they have raised against you that which the Apostle said: For the Lord himself shall descend from heaven with a command, and with the voice of an archangel, and with the trumpet of God (1 Thess. 4:15).\n\nAnswer. Does it seem fair to you that he to whom, before his passion while he was still in the flesh, angels rendered service, should, when he comes from the heavens to judgment, be compelled by the authority of angels? Far be it; for he will come in his own power, to bestow on the just a reward, and on the unjust, together with the devil whom they have followed, eternal punishment, as he himself declares in the Gospel: When the Son of man shall come in his majesty, then he shall send his angels, and they shall gather out of his kingdom all scandals, and those who work iniquity, and shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth (Matt. 13:41). And again: Then they shall see the Son of man coming in the clouds of heaven, with great power and glory; then he shall send his angels with a great trumpet, and shall gather his elect from the four winds, from the height of the earth even to the height of heaven (Matt. 24:30). And again: When the Son of man shall come, and all the angels with him, then he shall sit upon the throne of his majesty, and all nations shall be gathered before him, and he shall separate them one from another, as a shepherd separates the lambs from the goats, and he shall set the lambs at his right hand, but the goats at the left (Matt. 25:31).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Et Aposolus: Canet enim tuba, et mortni resurgent incorrupti, et nos immutabimur (I Cor. xv, 52). Et Isaias: Ecce ipso Dominus in judicium veniet cum seniorihus et principibus suis reddere vindiclam in ira, in flammam ignis (Isai. III, 14). Ex his tandem agnoscere debes, quoniam qui adversus gentes in judicium congregandas angelos dirigit, utique archangelorum jussione venire non possit.\n\nCAPUT LVIII.\n\nUbi dicunt solum Patrem a fidelibus adorari.\n\nSi autem dixerint: In hoc Patri Filius non coaequatur, quia solus Pater a fidelibus adoratur.\n\nResponsio. Si grassante perfidia mentis oculos non amitteres, agnosceres sine dubio quoniam sicut in PaIre Filius, ita Pater in Filio adoratur, lsaia propheta dicente; Sic dicit Dominus Deus Sabaoth: Laboravit Ægyptus, et mercatus est Æthiopas; Sahaim viri excelsi ad te transibunt, et tui erunt servi, et post te sequentur alligati vinculis, et adorabunt, et te deprecabuntur (Isai. XLV, 14). Et in Apocalypsi: Et viginti quatuor seniores procidentes ante sedem adoraveruut viventem in saecula saeculorum (Apoc. IV, 14). Item ibi: Et vidi alium angelum volantem in medio coelo, babentem Evangelium æternum, ut evangelizaret habitantibus super terram, dicens voce magna: Timete Deum, et date illi honorem, quia venit hora judicii ejus, adorate eum qui focit coelum et terram, mare et fontes aquarum (Apoc. XIV, 6).","english":"And the Apostle says: For the trumpet shall sound, and the dead shall rise incorrupt, and we shall be changed (1 Cor 15:52). And Isaiah says: Behold, the Lord himself shall come to judgment with the elders and his princes, to render vengeance in wrath, in a flame of fire (Isa 3:14). From these you must at last recognize that he who sends angels against the nations to be gathered for judgment cannot possibly come at the command of archangels.\n\nCHAPTER LVIII.\n\nWhere they say that the Father alone is adored by the faithful.\n\nBut if they say: In this the Son is not equal to the Father, because the Father alone is adored by the faithful.\n\nAnswer. If, with wickedness raging, you did not lose the eyes of your mind, you would undoubtedly recognize that just as the Son is adored in the Father, so the Father is adored in the Son, as the prophet Isaiah says: Thus says the Lord God of hosts: Egypt has labored, and the merchandise of the Ethiopians; the Sabeans, tall men, shall pass over to you, and shall be your servants, and shall follow after you bound in chains, and they shall adore, and shall entreat you (Isa 45:14). And in the Apocalypse: And the twenty-four elders fell down before the throne and adored him who lives for ever and ever (Apoc 4:10). Likewise there: And I saw another angel flying in the midst of heaven, having the eternal Gospel, to evangelize those who dwell upon the earth, saying with a loud voice: Fear God, and give him honor, for the hour of his judgment has come; adore him who made heaven and earth, the sea and the fountains of waters (Apoc 14:6-7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Et in psalmo septuagesimo primo (Vers. 11). Et adorabunt eum omnes fines terræ, omnes gentes servient ei. Et in sexagesimo quinto ( Vera. 4): Omnis terra adoret te, et psallat tibi. Et in Evangelio: Invencrunt puerum et Mariam matrem ejus, et procidentes adoraverunt eum (Matth. II, 11). Et Esdras: Tu Domnus Deus solus qui fecisti coelum, et coelum cœlorum, et omnes virtutes eorum, terram, et quae in ea, ct mare, et quæ in eo sunt, et vivificasti omnia, et virtutes coeli te adorant (II Esdr. II, 6). Qui enim adoratur ut Pater, et divino cumulatur honore, quis eum dicit Patri coæquari non posse?\n\nCAPUT LIX.\n\nUbi dicunt Filium Patri gratias retulisse.\n\nSi autem tibi dixerint: Ideo minor est Filius, quia ipse Patri gratias egisse perhibetur, per quem discipuli gratias retulerunt.\n\nResponsio. Quemadmodum Filius in assumpti hominis forma pro nobis grat as egit, ita Pater odorem Filii sui et suæ notitiæ in omni loco per apostolos innotescere fecit, Paulo dicente: Gratias agimus Deo, qui nos triumphare facit in Christo, et odorem nolitiæ suæ manifestat per nos in omni loco, quia bonus odor Christi sumus in his qui salvi fiunt, et in his qui pereunt (11 Cor. II, 14).","english":"And in the seventy-first psalm (v. 11): And all the ends of the earth shall adore him; all nations shall serve him. And in the sixty-fifth (v. 4): Let all the earth adore thee, and sing to thee. And in the Gospel: They found the child and Mary his mother, and falling down they adored him (Matt 2:11). And Esdras: Thou, Lord God, art alone, who hast made heaven, and the heaven of heavens, and all their hosts, the earth, and the things that are in it, and the sea, and the things that are in it, and thou hast given life to all things, and the hosts of heaven adore thee (2 Esdras 2:6). For he who is adored as the Father, and is heaped with divine honor—who can say that he cannot be equal to the Father?\n\nCHAPTER 59\n\nWhere they say that the Son gave thanks to the Father.\n\nBut if they say to you: Therefore the Son is lesser, because he himself is reported to have given thanks to the Father, through whom the disciples gave thanks.\n\nAnswer. Just as the Son, in the form of the man he assumed, gave thanks for us, so the Father made the odor of his Son and of his knowledge known in every place through the apostles, Paul saying: We give thanks to God, who makes us triumph in Christ, and manifests the odor of his knowledge through us in every place, because we are the good odor of Christ both in those who are saved and in those who perish (2 Cor 2:14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Nam quod una eademquo sit gratia Patris et Filii, per quam nos liberatos esse idem docet Apostolus, hoc modo insinuat, dicens: Omnes enim peccaverunt, et egent gloria Dci, justificati gratis per gratiam ipsius, per redemptionem quæ est in Christo Jesu (Rom. III, 23). Et iterum: Si enim ob unius delictum multi mortui sunt, multo magis gratia Dei, et donurn in gratia unius hominis Jesn Christi mu lis abundavit (Rom. v, 15). Et iterum: Stipendium peccati mors, gratia autem Dei vita æterna in Christo Jesu Domino nostro (Rom, vi, 23). Ei itcrum: Miser ego homo, quis me liberabit de orpore mortis hujus? Gratia Dei per Jcsum Christum Dominum nostrum (Rom. VII, 24, 25). Nam et Patri, excepto nomine Filii, discipuli sæpenumero gratias retulerunt. Si prosecutioncm nostram a nobis superius pro hac re prolatam considerare volueris, sine aliqua ambiguitate agnosces.","english":"For the same Apostle teaches that there is one and the same grace of the Father and of the Son, through which we have been set free, and he sets this forth in this way, saying: For all have sinned, and need the glory of God, being justified freely by his grace, through the redemption that is in Christ Jesus (Rom. 3:23). And again: For if by the offense of one many died, much more the grace of God and the gift in the grace of one man, Jesus Christ, has abounded unto many (Rom. 5:15). And again: The wages of sin is death, but the grace of God is eternal life in Christ Jesus our Lord (Rom. 6:23). And again: Wretched man that I am, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord (Rom. 7:24-25). For the disciples also often gave thanks to the Father, apart from the name of the Son. If you wish to consider our argument set out above by us on this matter, you will recognize it without any ambiguity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"CAPUT LX.\n\nUbi dicunt Filium in Sion monte a Patre regem constitutum.\n\nSi tibi opposuerint quod per prophetam Filius dixerit: Ego autem constitutus sum rex ab eo super Sion montem sanctum ejus (Psal. II, G).\n\nRespon io. Filius in hoc quod Verbum Patris est, et Deus manens in Deo est, naturaliter cum Patre. regni obtinet dominatum: In eo vero quod Verbum caro factum est et habitavit in nobis, et regem illum legimus constitutum, et paulo minus ab angelis minoratum, Psalmista dicente: Quid est homo quod memor es ejus, aut Filius hominis quoniam visitas eum? Minuisti paulo minus ab angelis, gloria el honore coronasti eum. et constituisti eum super opera manuum tuarum (Psal. VIII, 5, 7). Si enim recto intelligentiae sensu evangelicas Scripturas scruteris, invenies Filium a Patre regem non constitutum esse, scd natum, Evangelista dicente: Cum ergo natus esset Jesus in Bethleem Judæ, in civitate David, ecce magi ab Oriente venerunt Jerosolymam dicentes: Ubi est, qui natus est rex Judæorum (Matth. II, i, 2)? Et cum ci Pilatus diceret: Tu cs rex Judæorum? Respondit illi: In hoc natus sum. Et, Regnum meum si de hoc mundo esset, ministri mei certarent pro me, ne Judæis traderer (Joan. XVIII, 36, 37). Nam, sicut vos conceditis, tunc Filius in morte regni adeptus est potestatem: ergo antequam rex fuisset a Patre Filius constitutus, nullam in sinu Patris communionis regni hahuit digntatem.","english":"CHAPTER LX.\n\nWhere they say that the Son was appointed king by the Father on Mount Zion.\n\nIf they have set before you that the Son said through the prophet: But I have been appointed king by him upon his holy mount Zion (Ps. II).\n\nAnswer. The Son, in that he is the Word of the Father and, remaining God in God, is naturally with the Father, possesses the dominion of the kingdom; but in that the Word was made flesh and dwelt among us, we read that he was appointed king, and made a little lower than the angels, as the Psalmist says: What is man that you are mindful of him, or the son of man that you visit him? You have made him a little lower than the angels, you have crowned him with glory and honor, and you have set him over the works of your hands (Ps. VIII). For if you search the Gospel Scriptures with the right sense of understanding, you will find that the Son was not appointed king by the Father, but born, as the Evangelist says: Now when Jesus was born in Bethlehem of Judaea, in the city of David, behold, wise men came from the East to Jerusalem, saying: Where is he that is born king of the Jews (Matt. II)? And when Pilate said to him: Are you the king of the Jews? He answered him: For this I was born. And, If my kingdom were of this world, my servants would fight for me, that I should not be delivered to the Jews (John XVIII). For, as you yourselves concede, it was then at his death that the Son obtained the power of the kingdom; therefore, before the Son had been appointed king by the Father, he had no dignity of communion in the kingdom in the bosom of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Si ita est, quemadmodum propheta regem illum ante sæcula fuisse significat, quem saltem in medio terræ operaturum esse in carne præsaga vnticinalione pronuntiat: Deus autem rex noster, inquit, opcratus est salutem in medio terræ (Psal, LXXIII, 12)? Hic cnim a Deo Patre rex conStitutus est, qui cum Deus esset, homo pro nobis ex Virgine nasci dignatus cst: nam qui cum Patre ubique constitit, quibus terræ partibus potUit in regem constitui qui cœio, terræ, abyssis naturaliter noscitur dominari?\n\nCAPUT LXI.\n\nUbi dicunt Filium inferiorem Patre esse et potentia et,,tura.\n\nSi vero dixerint de Filio, qui sicut inferior est natura, ita inferior est et potentia.\n\nResponsio. Inferior natura, a Patre Filius non est, quia Deus de Deo, ac perfectus de perfecto, et totus de toto Filius natus est, non inæqualis genitus a gignente processit, sed coæequalis prorsus de paterno utero natus exivit, ut et paternæ æqualitatis plenitudinem possideret, et nihilominus ab omnipotente omnipotentiam obtineret, apostolo Paulo protestaute: Qui cum in forma Dci esset constitutus, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinanivit, formam servi accipiens (Philip. II, 6).","english":"If this is so, how does the prophet signify that he was king before the ages, whom he at least foretells in prophetic utterance would work in the flesh in the midst of the earth? But God, he says, is our king, who has wrought salvation in the midst of the earth (Psalm 73:12). For he was appointed king by God the Father, who, though he was God, deigned to be born as man for our sake from the Virgin. For how could he who stood with the Father everywhere be appointed king over certain parts of the earth—he who is naturally known to rule over heaven, earth, and the abysses?\n\nCHAPTER LXI.\n\nWhere they say that the Son is inferior to the Father both in power and in nature.\n\nBut if they have said of the Son that, just as he is inferior in nature, so he is also inferior in power.\n\nAnswer. The Son is not inferior in nature to the Father, because he is God from God, and perfect from perfect, and the whole Son is born from the whole; he did not come forth as one begotten unequal to the begetter, but came forth born from the paternal womb as altogether coequal, so that he might possess the fullness of paternal equality, and nonetheless obtain omnipotence from the Omnipotent, as the apostle Paul declares: Who, being established in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant (Philippians 2:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Nam ct omnipotentem eum esse ut Pater est, non humanæ sapientiæ verbis, sed divinis astruimus documentis, Zacharia propheta dicente: Hæc dicit Domini omnipotens: Post honorem misit me ad gentes quæ vos praedaverunt, quoniam qui tangit vos sicut qui tangit pupillam oculi ejus: quoniam ecce ego injicio manum super eos qui praedaverunt vos, et erunt in prædam qui prædaverunt vos; et scicnt quia Dominus Deus omnipotens misit me (Zach. II, 8) Ecce ab omnipotente omnipotens mittitur. Qu:e intra mittentem et missum inaequalitas comprobatur? Sed si hæc insipientiae tuae adhuc parva videntur, omnipotentiam ejus qui missus est ex subsequentibus disce, quæ nunc mihi videris ignorare, Apocalypsi dicente: Ego sum et w, dicit Dominus qui erat, et qui est, et qui venturus est omnipolens (Apoc. I, 8). Et David in Psalmis: Posui adjutorium super potentem (Psal. LXXXVIII, 20). Et ierum: Potens cs, Domine, et veritas tua in circuitu tuo (Ibid., 9). Itaque nunc convenit, ut tanquam pravus doctor ostendas quae in omnipotentia Patris et Filii possit esse distantia.","english":"For we establish that he is omnipotent just as the Father is, not by the words of human wisdom but by divine proofs, with the prophet Zechariah saying: \"Thus says the Lord omnipotent: After honor he has sent me to the nations that plundered you, since he who touches you is like one who touches the pupil of his eye; for behold, I will cast my hand upon those who plundered you, and those who plundered you shall become a prey; and they shall know that the Lord God omnipotent has sent me\" (Zech. 2:8). Behold, the omnipotent is sent by the omnipotent. What inequality is thereby proved between the sender and the one sent? But if these things still seem small to your foolishness, learn the omnipotence of the one who was sent from what follows, which you now appear to me to be ignorant of, with the Apocalypse saying: \"I am the Alpha and the Omega, says the Lord, who was, and who is, and who is to come, the omnipotent\" (Rev. 1:8). And David in the Psalms: \"I have placed help upon the mighty one\" (Ps. 88:20). And again: \"You are mighty, O Lord, and your truth is round about you\" (Ibid., 9). And so now it is fitting that you, like a depraved teacher, show what difference there can be in the omnipotence of the Father and the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"CAPUT LXI!.\n\nUbi dicunt: Jubentis et facientis potestas una non potest esse.\n\nSi autem tibi solita vanitate dixerint Patrem et Filium unum esse non posse, quia jubentis et facientis potestas una non potest esse.\n\nResponsio. Nunquam plane nos aliquo divinæ Scripturæ loco legimus Patrem dixisse Filio: Fac quod tibi jubeo vel præcipio,ut jubentis auctoritatem ostenderet: vel Filium respondisse: Facio, ut obtemperantis vel facicntispersonam nihilominus approbaret. Sed quoniam sæpius isia proponendo minus pudorem cognoscimus, quæ nos jam superitis de communi opera Patris ct Filii non pauca dixisse meminimus, ea nunc iterum insunlsis mentibus tuis cogimur inculcare, quæ quasi sapienti credideramus semel dicta posse sufficere: Ausculta igitur, et agnosces quoniam opus Patris, est Filii, quia neque Patrem sine Filio, neque Filium sine Patre quidquam legimus operatum; ipso in Evangelio protestante:Pater meus usque modo operatur, et ego operor (Joan. v, 17). Et, Pater in me manens facit opera (Joan. XIV, 10). Et, Si mibi non vultis credere, vel operibus credite, ut agnoscatis quia ego in Patre, et Pater in me est (Joan. i, 58). Et, Ego et Pater ad eum veniemus, et mansionem apud eum faciemus (Joan. XIV, 23). Et, Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Et, Descendamus, et confundamus linguas eorum (Gen. xi, 7).","english":"CHAPTER LXI.\n\nWhere they say: The power of the one who commands and the one who does cannot be one.\n\nBut if in their usual vanity they have said that the Father and the Son cannot be one, because the power of the one who commands and the one who does cannot be one.\n\nAnswer. We have plainly never read in any passage of divine Scripture that the Father said to the Son: Do what I command or enjoin upon you, so as to display the authority of one who commands; or that the Son answered: I do it, so as nonetheless to approve the person of one who obeys or does. But since by repeatedly setting forth these things we recognize less shame, things which we remember we have already said not a few times above concerning the common work of the Father and the Son, we are now compelled once again to impress upon your untaught minds what we had believed, as though to a wise man, would suffice once said. Listen therefore, and you will recognize that the work of the Father is the Son's, because we read that neither the Father without the Son nor the Son without the Father did anything; with the Gospel itself testifying: My Father works even until now, and I work (John 5:17). And, The Father who abides in me does the works (John 14:10). And, If you do not wish to believe me, believe the works, that you may recognize that I am in the Father, and the Father is in me (John 1:58). And, I and the Father will come to him, and we will make our dwelling with him (John 14:23). And, Let us make man in our image and likeness (Gen 1:26). And, Let us go down, and let us confound their tongues (Gen 11:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Cum ex hoc non nescias unum opus esse Patris et Filii, cur ipse Patrem Filio jubentem astruis, et Filium facientem vel obedientem ostendis?\n\nCAPUT LXIII.\n\nUbi dicunt Filium Patri non esse coæternum.\n\nSi tibi dixerint, Quia aternus non dicitur Filius, sicut Pater æternus dicitur.\n\nResponsio. Ut autem æternus, ut Pater est, Filius approbetur, in psalmo centesimo octavo dccirno ( Vers. 89) manifestius declaratur. In æternum, Domine, ait, verbum tuum permanet in coelo. Et in Isaia: Omnis caro fenum, et omnis gloria hominis sicut flos feni: aruit fenum et nos, verbum autem Domini manet in aeternum (Isai. XL, 6). Item ibi: Ego sum primus et ego in aeternum, manus mea fundavit terram, et dextera mea solidavit coelum (Isai. XLVIII, 12). Filius itaque nec in aeternum Patri dissimilis invenitur, nec potentia inferior approbatur: quoniam qui deitate unumque sunt potentia, æternitate distingui non possunt, sed neque Filius caret æternitate naturae, qui omnem in se deitatis pleniludinem docetur possidere.","english":"Since from this you know that the work of the Father and the Son is one, why do you yourself assert that the Father commands the Son, and show the Son as doing or obeying?\n\nCHAPTER LXIII.\n\nWhere they say that the Son is not coeternal with the Father.\n\nIf they have said to you: Because the Son is not called eternal, as the Father is called eternal.\n\nAnswer. But that the Son may be approved eternal, as the Father is, is declared more manifestly in the one hundred and eighth psalm: In eternity, Lord, he says, your word endures in heaven. And in Isaiah: All flesh is grass, and all the glory of man like the flower of grass: the grass has withered, and we, but the word of the Lord endures forever. Likewise there: I am the first and I am in eternity, my hand founded the earth, and my right hand established the heaven. And so the Son is found neither unlike the Father in eternity, nor is he approved inferior in power: since those who are one in deity and in power cannot be distinguished in eternity, nor indeed is the Son lacking the eternity of nature, who is taught to possess in himself the full plenitude of deity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"CAPUT LXIV.\n\nUbi dicunt Patrem Filium fecisse. Filium vero omnia.\n\nSi dixerint, Pater Filium fecit, Filius vero omnia.\n\nResponsio. In deitatis natura, in qua Pater et Filins unum sunt, Filium nunquam tegimus a Patre faetum fuisse, sed genitum. Nam si in hoc quod Verbum Patris est, factum astruitis Filium, nequaquam ergo Deus Pater perfeciionem substantiae suae in semetipso babebit, qui Verbum perfectum, et jugiter permanenS ante Filii sui nativitatem in se habere non potuit. Sed nos qui Filium de Patre ineffabiliter et sine initio credimus natum, nec perfidiae vestrae, unitatem fidei vindicantes, cedimus resistendo, nec versutia superamur, ut veritatem paternae nativitatis denegemus in Filio, cujus nativitatem nec ipse Pater qui genuit, tacuit, nec ipse Filius qui de Patre natus est, sua praedicatione reticuit, ipso dicente: Sic enim Deus dilexit hunc mundum ut Filium suum unigenitum daret pro eo (Joan. III, 16). Et iterum: Unigenitus Filius qui est in sinu Patris, ipse narravit (Joan. i, 18). Et Judaeis ipse Dominus dicit: Indignamini mihi, quia dixi vobis, Filius Dei sum (Joan. VII, 23). Et iterum: Ego de Patre exivi, et veni in bone mundum (Joan. xvi, 28). Et David in persona Dei Patris in Psalmis canit, et dicit: Eruclavit cor meum verbum bonum (Psal. XLIV, 2). Item ipse: In spleodoribus sanctorum ex utero ante luciferum geuui te (Psal. CIX, 3).","english":"CHAPTER LXIV.\n\nWhere they say that the Father made the Son, but the Son made all things.\n\nIf they say, The Father made the Son, but the Son made all things.\n\nAnswer. In the nature of deity, in which the Father and the Son are one, we never conceal that the Son was made by the Father, but begotten. For if in this respect, namely that he is the Word of the Father, you assert that the Son was made, then God the Father will by no means have the perfection of his substance in himself, since he could not have in himself the perfect Word, who continually remains, before the birth of his Son. But we who believe that the Son was born of the Father ineffably and without beginning, neither yield to your faithlessness by resisting while we vindicate the unity of the faith, nor are we overcome by cunning so as to deny the truth of the paternal birth in the Son, whose birth neither the Father himself who begot him kept silent, nor did the Son himself who was born of the Father conceal it in his own preaching, since he himself says: For God so loved this world that he gave his only-begotten Son for it (John 3:16). And again: The only-begotten Son who is in the bosom of the Father, he has declared it (John 1:18). And the Lord himself says to the Jews: Are you indignant at me because I said to you, I am the Son of God (John 7:23)? And again: I came forth from the Father, and have come into this world (John 16:28). And David sings in the Psalms in the person of God the Father, and says: My heart has uttered a good word (Psalm 44:2). Likewise he says: In the splendors of the saints, from the womb before the morning star I begot you (Psalm 109:3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Item ipse de Filio: Dominus dixit ad me, Filius mens es tu, ego hodie genui te (Psal. n, 7). Et in Evangelio, dum idem Filius in Jordane baptizaretur, vox Patris intonuit dicens: Hic est Filius meus dilectissimus, in quo bene complacui (Lue. III, 22). Et in monte tribus discipulis: Hic est Filius meus dilectissimus, ipsum audite (Matth. XVII, 5). Audi Patrem de se genuisse propria voce testantem, audi Filium nativitatis suæ originem, unde vel ex quo inenarrabili ortu sit, demonstrasse. Desine facturam dicere, cælorum ac mundi, et crea. turarum omnium condilorem.\n\nCAPUT LXV.\n\nUbi dicunt: Sicut Pater habet vitam in semetipso, ita et Filio dedit vitam habere in semetipso.\n\nSi libi opposuerint quod Filius dixerit: Sicut habet Pater vitam in semetipso,sic dedit Filio vitam habere in semetipso (Joan. v, 26).\n\nResponsio. Si Filius ante mundi exordium in Patre manens vitam non habuit, quomodo auclor vitæ dicitur, et vita aeterna probatur? Postulastis, ait Petrus apostolus, virum homicidam donari vobis, au. ctorem vero vitae interfecistis suspendentes in ligno (Act. III, 14). Et Joannes apostolus: Hic est verus Deus, et vita æterna (1 Joan. v, 20). Et ipse Dominus ad Martham: Ego sum resurrectio et vita (Joan. XI, 25). Item ibi: Ego sum panis vitæ, qui de cœlo descendi (Joan. vi, 51). Et ad Patrem: Sicut dilexisti me, et ego dilexi eos (Joan. xv, 9). Et vitam aeternam do eis (Joan.","english":"Likewise he says concerning the Son: The Lord said to me, You are my Son, today I have begotten you (Ps. 2:7). And in the Gospel, when the same Son was baptized in the Jordan, the voice of the Father thundered, saying: This is my most beloved Son, in whom I am well pleased (Luke 3:22). And on the mountain to the three disciples: This is my most beloved Son, listen to him (Matt. 17:5). Hear the Father testifying by his own voice that he begot him from himself; hear the Son declaring the origin of his nativity, whence or from what ineffable birth he exists. Cease to call him a creature, the maker of the heavens and the world and of all created things.\n\nCHAPTER LXV.\n\nWhere they say: As the Father has life in himself, so he has also given to the Son to have life in himself.\n\nIf they have set against you that the Son said: As the Father has life in himself, so he has given to the Son to have life in himself (John 5:26).\n\nAnswer. If the Son, remaining in the Father before the beginning of the world, did not have life, how is he called the author of life and proved to be eternal life? You demanded, says the apostle Peter, that a murderous man be granted to you, but you killed the author of life, hanging him on a tree (Acts 3:14). And the apostle John: This is the true God, and eternal life (1 John 5:20). And the Lord himself to Martha: I am the resurrection and the life (John 11:25). Likewise there: I am the bread of life, who came down from heaven (John 6:51). And to the Father: As you have loved me, I also have loved them (John 15:9). And I give them eternal life (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"x, 28). Et iterum: Ego veni ut vitam habeant. Sicut enim in hujns nominis nuncupatione vita a vita non potest dividi, ita Filius a Patre in divinitatis substantia non potest separari: nam et Pater non aliam vitam quam eam quam in se habet manentem Filio dedit; sed quam habet, ipsam dedit; et quanta in eo est, tantam dedit, et ix hoc ipse, quoJ vitam dederit Filio, non amisit.\n\nCAPUT LXVI.\n\nUbi dicunt solum Patrem lucem habitare inaccessi bilem.\n\nSi tibi opposuerint quod de Patre solum dictum sit, qui solus habet immortalitatem, et luccm habitat inaccessibilem (/ Tim. vi, 16).\n\nResponsio. Non solum Pater sine Filio lucem inaccessibilem habitat, quia ubi Pater est, ibi etiam Filium esse indubitabili fide credendum est. Nam si solus Pater sine Filio, quod dici nefas est, luceni habitat inaccessibi'em, necesse est ut sequestratam Pater habeat a Filio mansionem: quod si ita est, quonam modo ipse Filius ad dexteram Patris astans a beato martyre Stephano potuit conspici (Act. VII, 56), si Pater secundum vos aliis dicitur sedibus contineri? Absit hoc a sensu fidelium, Christo in unitate fidei adhaerentium? Quoniam sicut non est in Filio Cum solus Pater dicitur lucem inaccessibilem habitare, ita non sufficit Patri, cum Sapientia,quæ est Filius, gyrum coeli sola dicitur circuire (Eccli. XXIV, 8).","english":"(1 Tim. 6:28). And again: I came that they may have life. For just as in the naming of this name life cannot be divided from life, so the Son cannot be separated from the Father in the substance of divinity; for the Father also did not give to the Son a life other than the one which he has abiding in himself, but what he has, that very thing he gave; and as great as it is in him, so great he gave, and in this very act, in that he gave life to the Son, he did not lose it.\n\nCHAPTER LXVI.\n\nWhere they say that the Father alone dwells in inaccessible light.\n\nIf they have set against you that it was said of the Father alone, who alone has immortality, and dwells in inaccessible light (1 Tim. 6:16).\n\nAnswer. Not the Father alone without the Son dwells in inaccessible light, because where the Father is, there the Son also is to be believed to be, by undoubted faith. For if the Father alone without the Son—which it is impious to say—dwells in inaccessible light, it must be that the Father has a dwelling separated from the Son; but if this is so, how could the Son himself, standing at the right hand of the Father, be seen by the blessed martyr Stephen (Acts 7:56), if the Father, according to you, is said to be contained in other seats? Far be this from the sense of the faithful, who cling to Christ in the unity of faith! For just as it is not [true] of the Son when the Father alone is said to dwell in inaccessible light, so it does not suffice for the Father when Wisdom, which is the Son, is said alone to encircle the circuit of heaven (Sir. 24:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Quod itaque cum sit invisibilis et ingenitus, in Filio visus Apostoli testimonio comprobatur, et in Filio, a se ineffabiliter genito, mansisse ac requie. visse monstraretur, ipso Filio in propheta dicente; Qui genuit me, requievit in tabernaculo meo (Eccli. 24, 12). Et in Evangelio: Pater in me manens facit opera hæc (Joan. xiv, 10). Et: Deum nemo vidit unquam nisi unigenitus Filius qui est in sinu Patris (Joan. It 18). In sinu Patris erat Filius ab initio, et ex corde Pati is verbum bonum eructatum esi; quomodo non in corde paterno cum eodem consistens, lucem inaccessibilem habitasse credendus est? Nunqnid Pater absque ulla luce in Filio potuit commanere, aut in tabernaculo Filii sine eadem potuit requiescere, cum idem Filius candor sii aeternae lucis, et speculum sine macuia deitatis (Sap. VII, 26), quam Salomon super salutem suam dilexisse dixit: In cujus specie semper delectari gestivit. Super salutem et speciem, inquit, dilexi eam, et pro luce proposui habere eam, quoniam inexstinguibile esi lumen ejus (Ibid., i0)? Hanc igitur lucem David propheta deaiderans, anxius proclamat, haec dicens: Emitte lucem tuam, et veritatem tuam (Pial. XLII, 5). Et iterum: I.. lumine tuo videbimus lumen (Pul. XXXV, 10). in hujus igitur luminis claritate Filius seipsum in monte tr.bus discipulis praeostendit, et metu mortis perterriti, prostrati in faciem, linem sibi vitae adesse senserunt.","english":"Therefore, since He is invisible and unbegotten, He is shown by the apostles' testimony to have been seen in the Son, and to have remained and rested in the Son, whom He begot from Himself ineffably—the Son Himself saying in the prophet: He who begot me rested in my tabernacle (Sir. 24:12). And in the Gospel: The Father who remains in me does these works (John 14:10). And: No one has ever seen God except the only-begotten Son who is in the bosom of the Father (John 1:18). The Son was in the bosom of the Father from the beginning, and from the heart of the Father the good word was brought forth; how then should He not be believed to have dwelt in inapproachable light, standing together with Him in the Father's heart? Could the Father have remained in the Son without any light, or have rested in the Son's tabernacle without that same light, when the same Son is the radiance of eternal light and the spotless mirror of the Godhead (Wis. 7:26), which Solomon said he loved above his own welfare, and longed always to delight in its beauty? Above welfare and beauty, he says, I loved her, and I purposed to have her for my light, because her light is inextinguishable (Ibid., 7:10)? Therefore David the prophet, desiring this light, cries out in anxiety, saying: Send forth your light and your truth (Ps. 42:3). And again: In your light we shall see light (Ps. 36:9). In the brightness, then, of this light the Son showed Himself beforehand on the mountain to three disciples, and they, terrified by fear of death and fallen on their faces, perceived that the light of life was present with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Hanc, inquam, lucem in te demonstrans Filius proclamabat, dum ut in eadem incederent suos discipulos præmonebat: Dum lucem habetis, inquit, ambulate in luce (Joan. XII, 35). Et iterum: Ego sum lux hujus mundi, qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ aeternae (Joan. VIII, 12). Et Evangelista: Erat lux vera, inquit, quae illuminat omnem hominem venientem in hunc mundum,Joan. I, 9). Si hæc lux, quæ credentibus promittitur, in Filio esse probatur, et cum aeterno aeterna esse dictur, quomodo a vebis ab inaccessibili luce Patris Filius separatur? Si enim Filius Deus verus et vita aeterna, sine dubio in hac luce simul cum Patre habitare credendus est, quam nullus modo in hoc mortali corpore constitutus, potest aliquatenus contucri; sed dum apparuerit, tunc vcre illam videbit siculi est, qui ejus conspectibus dignus fuerit coaptari: et non sicut Moyses caeterique prophet:e per ænigmata et figuram, sed ipsam veraciter in Filio secundum Apostolum contuebitur deitatis substantiam. Nam si hunc eumdemque prophetæ testimonium sequentem, sereno mentis intuitu invesLigare volueris, invenies Filium non nuncupasse ab hac luce Patris penitus separari, quoniam cum solum Filium dixerit in terra cum hominibus conversatum, Patrem ab illo non fecerit alienum.","english":"This light, I say, the Son was proclaiming when He showed it to be in Himself, warning His disciples to walk in it: \"While you have the light,\" He says, \"walk in the light\" (John 12:35). And again: \"I am the light of this world; he who follows me does not walk in darkness, but will have the light of eternal life\" (John 8:12). And the Evangelist says: \"He was the true light, which enlightens every man coming into this world\" (John 1:9). If this light, which is promised to believers, is proved to be in the Son, and is said to be eternal with the Eternal One, how is the Son separated by you from the inaccessible light of the Father? For if the Son is true God and eternal life, He must without doubt be believed to dwell in this light together with the Father—a light which no one, while established in this mortal body, can in any measure behold; but when it has appeared, then he who has been made worthy to be joined to its sight will truly see it as it is: not as Moses and the other prophets saw through riddles and figures, but he will truly behold that very substance of the Godhead in the Son, according to the Apostle. For if, following the testimony of this same prophet, you wish to investigate with the serene insight of the mind, you will find that the Son did not declare Himself to be wholly separated from this light of the Father, since when He said that the Son alone conversed on earth with men, He did not make the Father alien to Him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"CAPUT LXVII.\n\nUbi dicunt Filium ut Patrem non esse perfectum.\n\nSi dixerint quod propheta de Filio dicere potuit: Imperfectum meum viderunt oculi tui, et in libro tuo omnes scribentur (Psal. CXXXVIII, 15).\n\nResponsio. Si, quemadmodum dixit Apostolus, lege Christi legitime utereris, agnosceres utique Filium cl principem divinis Litteris astrui, et perfectum, Paulo apostolo attestante: In diebus carnis suæ, inquit. orationes et preces ad Deum, qui poterat salvare eum a morte, cum clamore forti et lacrymis obtulit, exauditus est propter timorem, manifestos exi. siens Filius, ex iis quae passus est didicit obedientiam, qui perfectus factos est omnibus obedientibus sibi, et auctor salutis æternae et pronuntiatus a Deo princeps sacerJotum (Hebr. v, 7). Item ibi: Sermo autem jurationis, qui post legem est, Filium in aeternum perfectum (Ilebr. VII, 28). Item ibi: Habentes ergo principem sacerdotum qui penetrarit coelos, Jesum Filium Dei (Hebr. IV, 14). Item ibi: Curramus ad propositum uobis praemium agonis, respicientes ad principem et perfectorem Jesum (Hebr. XII, 2). Et iterum: Donee occurramus omnes in unitatem fidei et agnitionem Filii Dei in virum perfectum, in mensuram ætatis plenitudinis Christi (Ephes. IV, 13). Recense, quaeso, quae superius de perfectione et principatu Filii sunt posita, et noli ulterius in tuam perniciem meditari subdole vanitatem.","english":"CHAPTER LXVII.\n\nWhere they say that the Son, like the Father, is not perfect.\n\nIf they say that the prophet could have spoken of the Son: \"My imperfect state your eyes have seen, and in your book all shall be written\" (Ps. 138:15).\n\nAnswer. If, as the Apostle said, you were using the law of Christ lawfully, you would surely recognize that the Son is asserted by the divine Scriptures to be both prince and perfect, as the apostle Paul testifies: \"In the days of his flesh,\" he says, \"he offered prayers and supplications to God, who was able to save him from death, with loud crying and tears, and he was heard because of his fear, manifestly showing himself to be the Son; from the things which he suffered he learned obedience, and having been made perfect he became for all who obey him the author of eternal salvation and was proclaimed by God a prince of priests\" (Heb. 5:7). Likewise there: \"But the word of the oath, which is after the law, appoints the Son perfect forever\" (Heb. 7:28). Likewise there: \"Having therefore a prince of priests who has penetrated the heavens, Jesus the Son of God\" (Heb. 4:14). Likewise there: \"Let us run to the prize of the contest set before you, looking to the prince and perfecter Jesus\" (Heb. 12:2). And again: \"Until we all meet in the unity of faith and the knowledge of the Son of God, into a perfect man, into the measure of the age of the fullness of Christ\" (Eph. 4:13). Reckon up, I ask, the things which have been set down above concerning the perfection and principate of the Son, and do not any longer cunningly meditate vanity to your own destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"CAPUT LXVIII.\n\nUbi dicunt: Sicut me misit vivus Pater, et ego vivo propter Patrem.\n\nSi autem dixerint in hoc minorem esse Patre Filium, quia ipse dixit: Sicut me misit vivus Pater, et ego vivo propter Patrem.\n\nResponsio. Haec res non inæqualitatem Filii indicat, sed plenam in illo divinitatis substantiam demonstrat, eo quod Filius non a semetipse, neque ex nihilo, sed a Patre subsistat, quod est summum et singulare unitatis indicium: Vivere enim Patris, quid est aliud nisi esse? et vivere Filium propter Patrem, quid aliud est quam in Patre subsistere? Ergo sicut me misit vivus Pater, ait, et ego vivo propter Patrem (Joan. VI, 57): posset utique dicere, Et eGo vivo per Patrem, si aliquam in se inferioris potentiæ diversitatem vellet ostendere, quoniam qui per alterum vivit, per seipsum utique vivere minime possit; qui vero propter alium vivit, ipse magis viventis causa existit. Sicut enim per viventis Patris missionem mundo innotuit Filius, ita per viventeiu Filium, Patris nomen mundo et hominibus innoluit, dum non propter Patrem semelipsum vivcre comprobavit, dicendo: Notum feci eis nomen tuum, et notum faciam, et manifestavi nomen tuum hominibus (Joan. XVII, 6). Qui cnim in revelando se invicem pares sunt, potentia utique impares esse non possunt.","english":"CHAPTER LXVIII.\n\nWhere they say: \"As the living Father sent me, and I live because of the Father.\"\n\nBut if they have said that in this the Son is less than the Father, because he himself said: \"As the living Father sent me, and I live because of the Father.\"\n\nAnswer. This matter does not indicate inequality of the Son, but demonstrates the full substance of divinity in him, in that the Son subsists not from himself, nor from nothing, but from the Father, which is the highest and singular indication of unity. For to live of the Father, what else is it but to be? And for the Son to live because of the Father, what else is it but to subsist in the Father? Therefore, \"As the living Father sent me,\" he says, \"and I live because of the Father\" (John 6:57): he could certainly have said, \"And I live through the Father,\" if he wished to show in himself any diversity of inferior power, since he who lives through another can by no means live through himself; but he who lives because of another, he himself is rather the cause of the one living. For just as through the mission of the living Father the Son became known to the world, so through the living Son the name of the Father became known to the world and to men, when he proved that he does not live for himself instead of for the Father, by saying: \"I have made known to them your name, and I will make it known, and I have manifested your name to men\" (John 17:6). For those who are equal in revealing one another cannot possibly be unequal in power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"CAPUT LXIX.\n\nUbi dicunt in Filio Patrem fuisse compositum.\n\nSi vobis dixerint: Si Deus in Deo est, id est inna Filium Pater, alter ergo in altero compositus erat.\n\nResponsio. Nos quoque ideo credimus in Filio, quia Pater in ipso est, quia ipse ait: Pater in me, et ego in Patre (Joan. x, 38). Item Paulo apostolo ob huc credimus prædicanti, quia ipse dixit: Deus erat in Christo mundum reconcilians sibi (II Cor. v, 19). Ideo Isaiæ prophetæ Christianumaccommodamus auditum, quia inseparabiliter unitis prædicare orsus est sacramentum,dum in Filio Patrem semper unum Deumfuisse asseruit, præter quem alterum non esse prædixit. In te est Deus, ait, et nesciebamus: tu enim Deus saeculorum Salvatur (Isai. LV, 14). Salomonis etiam prophetiae idcirco indubitanter crediwus, quoniam in tabernaculo unigeniti Filii Deum ingenitum requievisse eo annuntiante cognoscimus: Qui genuit me, inquit, requievit in tabernaculo meo (Eccli.XXIV, 12). Deus igitur, qui simplicis natune est, in altero compositus non est, quia secundum deitatis naturae substantiam, unus in Filio Deus est, in quibus etiam si duæ personas et nomina designantur, una tamen in eis est divini nominis virtus; quoniam qui natura unum sunt, divinitate die versi esse non possunt.","english":"CHAPTER LXIX.\n\nWhere they say that the Father was compounded in the Son.\n\nIf they have said to you: If God is in God, that is, the Father in the Son, then the one was compounded in the other.\n\nAnswer. We too believe in the Son for this reason, because the Father is in him, because he himself said: The Father is in me, and I in the Father (John 10:38). Likewise we believe the apostle Paul preaching to this same point, because he said: God was in Christ reconciling the world to himself (2 Cor 5:19). For this reason we apply a Christian hearing to the prophet Isaiah, because he began to preach the sacrament of those inseparably united, when he asserted that the Father was always one God in the Son, and declared that there is no other besides him. In you, he says, is God, and we did not know: for you are the God of ages, the Savior (Isa 45:14-15). We also believe the prophecy of Solomon without doubt for this reason, since we know by his announcement that the unbegotten God rested in the tabernacle of the only-begotten Son: He who begot me, he says, rested in my tabernacle (Sirach 24:12). God therefore, who is of a simple nature, is not compounded in another, because according to the substance of the divine nature, God is one in the Son; and even if two persons and names are designated in them, yet in them is one power of the divine name; since those who are one by nature cannot be divided in divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"CAPUT LXX.\n\nUbi dicunt, Patrem ex quo omnia, et Filium per quem omnia.\n\nSi autem dixerint: Si Paler et Filius unum sum, quomodo Pater alter est ex quo sunt omnia, et alter Filius, per quem sunt omnia?\n\nResponsio. Expelle tandem a sensibus luis ea quæ tibi a via veritatis erranti hæresis Ariana inculcat, et cognoscas quia sicut de Filio, ita etiam de Patre dictum Scriptura sancta commemorat, quoniam sicut per Filium omnia, ita per Patrem universa creduntur esse periecta. Sed si hoc m'orem Patri judicas Filium, quia dixit Apostolus: Unus Deus Pater, ex quo omnia, et unus Dominus Jesus Christus, per quem. omnia (1 Cor. VIII, 6), diligenter universa quæ ab Apostolo dicta sunt debes advertere: ei invenies etiam Patrem ab hujus operis nuncupatione alienum non esse, eodem Apostolo affirmante: Fratres, Deus, inquit, per quem vocati estis in una spe vocationis vestræ (Ephes. iv, 4). Et iterum: QuoDiam ex ipso, et per ipsum et in ipso sunt omnia (Rom. X!, 36). De quo hoc dictum opinaris? quaeso responde: Si de Patre haec dicit Apostolus, respice, quia ex ipso, et per ipsum, et in ipso sunt omnia. Si vero de Filio, pari etiam. modo debes advertere, quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quocunque argumento unitatem Patris et Filii volueris impugnare, sermonum tuorum sententiis videbcris subjacere.","english":"CHAPTER LXX.\n\nWhere they say that the Father is the one from whom all things are, and the Son the one through whom all things are.\n\nBut if they have said: If the Father and the Son are one, how is the Father one, from whom are all things, and the Son another, through whom are all things?\n\nAnswer. Drive out at last from your senses those things which the Arian heresy, as you wander astray from the way of truth, instills in you, and recognize that just as it is said of the Son, so also holy Scripture records it said of the Father, since just as all things are believed to have been perfected through the Son, so through the Father. But if you judge this to be a lesser honor for the Father than for the Son, because the Apostle said: One God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things (1 Cor. 8:6), you must carefully attend to all the things that were said by the Apostle; and you will find that the Father is not excluded from this manner of speaking, since the same Apostle affirms: Brethren, God, he says, through whom you were called into one hope of your calling (Eph. 4:4). And again: For from him, and through him, and in him are all things (Rom. 11:36). Of whom do you think this was said? I ask you to answer: if the Apostle says these things of the Father, consider that from him, and through him, and in him are all things. But if of the Son, you must likewise attend to it, that from him, and through him, and in him are all things. By whatever argument you wish to attack the unity of the Father and the Son, you will be seen to be subject to the judgments of your own words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"CAPUT LXXI.\n\nUbi dicunt: Si Pater et Filius unus Deus, ergo prius Verbum, et postea Deus.\n\nSi tibi dixerunt: Si Pateret Filius unum sunt, ergo prius Verbum, et postea Deus est dictus, quia scriptum est: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1).\n\nResponsio. Si secundum differentiam communis naturae Pater et Filius unus Deus non dicitur, duo ergo a vobis dii natura dissimiles, et potentia inæquales, gentilium more coluntur contra illud quod dictum est: Aodi, Israel, Dominus Deus tuus, Deus unus est (Deut. VI, 4). Nos deinde non Verbum ante Deum, non Deum ante Verbum, sed utrumque simul unum Deum in nostra fidei professione fatemur: quia Patrem et Filium nulla ab invicem temporis intervalla distinguunt: et ubi neque tempus, neque aliquod momentum temporis invenitur, ita nec anterius posteriusve, quod dicere nefas est, invenitur. Nos quoque unicum Dei Filium non solum Verbum, sed et splendorem virtutemque Patris, et sapientiam, se undum divinarum Scripturarum eloquia nuncupamus.","english":"CHAPTER LXXI.\n\nWhere they say: If the Father and the Son are one God, then the Word was first, and God afterward.\n\nIf they have said to you: If the Father and the Son are one, then the Word was first, and afterward he was called God, because it is written: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).\n\nAnswer. If the Father and the Son are not called one God according to the distinction of a common nature, then you worship two gods dissimilar in nature and unequal in power, in the manner of the Gentiles, contrary to that which was said: Hear, O Israel, the Lord your God is one God (Deut. 6:4). We, then, do not profess the Word before God, nor God before the Word, but both together as one God in the profession of our faith: because no intervals of time distinguish the Father and the Son from each other; and where neither time nor any moment of time is found, so neither is anything earlier or later found, which it is impious to say. We also call the only-begotten Son of God not only the Word, but also the splendor and power of the Father, and Wisdom, according to the utterances of the divine Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Et sacrilegium est dicere Patrem lucem sine splendore, aut fortem sine virtute, aut sapientiam aliquando sine sapientia sua fuisse, cujus perfecta divinitas nihil ad perfectionem suam accidentibus rebus assumpsit, quem in semetipso continere qua: sua sunt, rationalis universitas credendo cognoscit Quod vero Evangelista Verbi appellatione uti primitus voluit, unitatem divinitatis evidentius declaravit Filium ante Patrem nominans, non temporis aut honoris relationem assignans: quoniam ubi Verbum apud Deum, et Deus Verbum fuisse narratur, nec Deus Verbo, nec Verbum Deo præponitur.\n\nCAPUT LXXII.\n\nUbi dicunt: Si Pater et Filius unus Deus, prius ergo Deus, et postea Pater est dictus.\n\nSi tibi dixerint: Si Pater et Filius unus est Deus, ergo antea Deus erat et postea gignendo Pater est dictus.\n\nResponsio. Si ergo secundum vos primo Deus singulariter subsistendo, ct postea Pater est dictus Filium generando, ergo ipsum Patris nomen nequaquam erit aeternum, quod ad suae appellationis vocabutum ei tempore sumpsit initium. Si secundum te i'a est mutabilis et proficiet, erit mutabilis deinde, quia ex Dei nomine in Patris nuncupationem transivit.Proficiens ergo, quia cum se in Dei nomine positum minus perfectum videret, ad cumulum suae perfectionis conficientium modo Patris sibi nomen adjecit.","english":"And it is a sacrilege to say that the Father was light without splendor, or strong without power, or wisdom at some time without its own wisdom, whose perfect divinity assumed nothing for its own perfection from accidental things, which the rational universe knows by believing to contain in itself the things that are its own. But that the Evangelist wished to use the appellation of the Word first, he declared the unity of divinity more evidently by naming the Son before the Father, not assigning a relation of time or honor; since where it is narrated that the Word was with God, and God was the Word, neither is God preferred to the Word, nor the Word to God.\n\nCHAPTER LXXII.\n\nWhere they say: If the Father and the Son are one God, then God was first, and afterward he was called Father.\n\nIf they have said to you: If the Father and the Son are one God, then he was God before, and afterward by begetting he was called Father.\n\nResponse. If therefore according to you he first subsisted singly as God, and afterward was called Father by begetting the Son, then the very name of Father will by no means be eternal, since it took a beginning in time for the word of its appellation. If according to you he is in this way mutable and progresses, he will then be mutable, because he passed from the name of God into the designation of Father. Progressing, therefore, because when he saw himself placed in the name of God as less perfect, he added to himself the name of Father as a means of completing the sum of his perfection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Quis amem te non videat, quod idcirco hoc loco illo Apostoli usus es testimonio, ut quit dixit: Deus et Pater Domini nostri Jesu Christi scit (II Cor. n, 31), exinde te voluisse ostendere dignitatem Dei, antecedere Patris affectum? Et licet jam plurima do co, quod nunc repetere voluisti, superius dicta meminimus, superfluum videtur ea iterum repetere. quae semel dicta ad instructionem legentium possint proficere. Sed ne nos imperitiæ arguas pronosita declinasse, scire te convenit eumdem apostolum Ephesiis conscribentem, Filium et Patrem primitus nominasse, et postea deitatis ejus vocabulum indidisse: Gratias, inquit, agentes semper pro omnibus in nomine Domini nostri Jesu Christi, Patri et Deo subjecti iuvicem in timore Christi (Ephes. v, 20). Cum ergo videas Apostolum aliquando Dei, aliquando Patris appellatione primitus uti, apertissime docet divini paternique nominis vocabulum sempiternum fuisse, et Filium sempiterno Patri onsempiternum esse, et cum eodem jugiter permanere.","english":"But who would not see that for this reason you have used that testimony of the Apostle in this place, so that from what he said—\"God and the Father of our Lord Jesus Christ knows\" (2 Cor. 11:31)—you wished to show from this that the dignity of God, the affection of the Father, takes precedence? And although we remember that very many things have already been said above concerning what you have now wished to repeat, it seems superfluous to repeat again those things which, once said, could profit for the instruction of readers. But lest you accuse us of ignorance in having avoided the points raised, you should know that the same apostle, writing to the Ephesians, first named the Son and the Father, and afterwards added the title of his deity: \"Giving thanks,\" he says, \"always for all things in the name of our Lord Jesus Christ, subject to the Father and God, mutually in the fear of Christ\" (Eph. 5:20). Since, therefore, you see that the Apostle sometimes uses the title of God, sometimes that of Father, first, he most openly teaches that the term of the divine and paternal name was eternal, and that the Son is coeternal with the eternal Father, and abides continually with the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"CAPUT LXXIII.\n\nUbi dicunt: Filius el Pater, unus non dicitur Deus, qui ante tempora ex Patre, ex Virgine postea natus est.\n\nSi tibi dixerint: Quomo!o qui anle tempora cx Patre natus, et ex Virginepostea edimus, cum sempiterno et ingenito Patre unus erit Deus?\n\nResponsio. Alia est verbi natura, qui impassibilis manens, nullo tristitiæ concutitur metu: et alia nostri generis anima, qua de nobis, id est de matre, ut perfectum ostenderet hominem, suscipere hominem dignatus est Filius. De qua etiam dicebat: Tristis est anima mea usque ad mortem (Matth. XXVI, 38). Et ideo gemina, id est divina atque humana nativitas, diversum. a Patre Filium non probavit, quoniam in illo ex paternæ naturae substantia quantus est mann sit, ei in hac qua de Virgine postea est editus non mutavit, ipso in Evangelio protestante: Ego et Pater unum sumus (Joan. X, 50); et, Sint in nobis unum, sicut sumus tu in me, ct ego in te (Joan. XVII, 21). Nam illud quod ait: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. x, 18), divinitati ejus omnimodo congruit, quoniam nullus absque ejns divinitate reperitur locusubi ab illo debeat poni, vel unde possi, forum sumi.","english":"CHAPTER LXXIII.\n\nWhere they say: The Son and the Father are not called one God, he who was born of the Father before time and afterwards of the Virgin.\n\nIf they have said to you: How will he who was born of the Father before time and afterwards brought forth from the Virgin be one God with the eternal and unbegotten Father?\n\nAnswer. One nature is that of the Word, which, remaining impassible, is shaken by no fear of sorrow; and another is the nature of the soul of our kind, by which the Son deigned to take up a man from us—that is, from the mother—so that he might show a perfect man. Of this soul he also said: My soul is sorrowful even unto death (Matt. 26:38). And therefore the twofold birth—that is, the divine and the human—has not proved the Son to be different from the Father, since in that birth, by which he is from the substance of the Father's nature, he remained as great as he is, and in this birth, by which he was afterwards brought forth from the Virgin, he did not change, as he himself testifies in the Gospel: I and the Father are one (John 10:30); and, Let them be one in us, as you are in me, and I in you (John 17:21). For that which he said: I have power to lay down my soul, and I have power to take it up again (John 10:18), befits his divinity in every way, since no place is found apart from his divinity where it must be laid down by him, or from which it can be taken up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ingenitum siunt Pater est Filium non fatemur, quoniam si sicut Pater ingenitusesi, ingenitus dicatur et Filius, tunc magis unum esse non possint: quia unusquisque iu propria natura consistens, communionem substantiæcum altero nonhaberet.\n\nLIBER SECUNDUS.\n\nQUOD SPIRITUS SANCTUS SIT UNUS DEUS CUM PATRE.\n\nCAPUT PRIMUM.\n\nUbi dicunt, Patrem, et Filium et Sp ritum sanctum non esse unum Deum quia propriis nominibus distin guuntur.\n\nSi tibi dixerint: Quia Pater et Filius et Spiritus sanctus ob hoc unum non sunt, quia propriis nominibus distinguuntur.\n\nResponsio. Si ob hoc quod Pater Deus, et Filius Jesus Christus, et Spiritus sanctus Paracletus nuncupatur, unum esse non possunt: non ergo relinquetnr Filio, vel Spiritui sancto, ut deitats vocabulo nuncupentur. Si ita est, ubi est illud, quod de Filio dixit Apostolus? Quorum patres, ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5). Aut cur Jeremias tale illi praebuit testimonium, ut eum diceret Deum in terra cum hominibus conversatum? Hic Deus noster inquit, et non applicabitur alter ad eum (Baruch. III, 36). Et post paululum dixit: Post hæc in teri is visus est, et cum hominibus conversatus est (Ibid., 38). Et iterum Apostolus ait: Exspectantes beatam spem, et adventum gloriae magni Dd, Salvatoris nostri Jesu Christi (Tit. II, 13).","english":"If they say that the Father is unbegotten and we do not confess the Son to be so, then if the Son were called unbegotten just as the Father is unbegotten, they could all the more not be one, because each one subsisting in his own nature would not have a communion of substance with the other.\n\nBOOK TWO.\n\nTHAT THE HOLY SPIRIT IS ONE GOD WITH THE FATHER.\n\nCHAPTER ONE.\n\nWhere they say that the Father, the Son, and the Holy Spirit are not one God because they are distinguished by their own names.\n\nIf they have said to you: The Father, the Son, and the Holy Spirit are not one for this reason, that they are distinguished by their own names.\n\nAnswer. If for this reason—that the Father is called God, the Son Jesus Christ, and the Holy Spirit the Paraclete—they cannot be one, then it will not be left to the Son or to the Holy Spirit to be called by the name of deity. If this is so, where is that which the Apostle said of the Son? Whose are the fathers, from whom Christ according to the flesh, who is over all things God blessed forever (Rom. 9:5). Or why did Jeremiah give such testimony concerning him, as to call him God conversing on earth with men? This, he says, is our God, and no other will be applied to him (Baruch 3:36). And a little later he said: After these things he was seen on earth, and conversed with men (ibid., 3:38). And again the Apostle says: Awaiting the blessed hope and the coming of the glory of the great God, our Savior Jesus Christ (Tit. 2:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Si ergo Pater Deus dicitur, et Filius eodem est vocabulo nuncupatus, quomodo non unum nomen est Patris et Filii, qui ab invicem in ipsa deitatis nuncupatione non sunt divisi? Spiritus enim sanctus ab hoc deitatis vocabulo alienus non e se monstratur, cum ab apostolo Deus et Dominus idem Spiritus sanctus appellatur: Spiritus Deus est, inquit (Joan. IV, 24). Filius in Evangelio dixit: Quod natum est de carne, caro est, quia de carne natum est: et quod natum est de Spiritu, spiritus esi, quia Deus Spiritus est (Joan. III, 6). Superflue igitur voluisti communia nomina unicuiquepersonæspeciali quadam distributione partiri, cum inseparabili appellationis genere sacrae Trinitatis congrue supernarum quoque virtutum præconia contestantur.\n\nCAPUT II.\n\nUbi dicitur: Cum abiero, mittam vobis Paracletum\n\nSi tibi de Spiritus sancti persona dixerint, quod ipse Dominus Dei Filius dixerit: Cum abiero, mittam vobis ParacletumSpiritum veritatis, et ipse vos docebit omnem veritatem (Joan. xv,; Joan. XVI, 13).","english":"If, therefore, God is called Father, and the Son is named by the same word, how is the name of the Father and of the Son not one, since in the very designation of deity they are not divided from one another? For the Holy Spirit is shown not to be alien from this word “deity,” since by the apostle the same Holy Spirit is called God and Lord: “God is Spirit,” he says (John 4:24). The Son said in the Gospel: “What is born of the flesh is flesh, because it is born of the flesh; and what is born of the Spirit is spirit, because God is Spirit” (John 3:6). You therefore wished superfluously to divide common names to each person by some special distribution, since the praises of the heavenly powers also fittingly testify to the inseparable kind of designation of the sacred Trinity.\n\nCHAPTER II.\n\nWhere it is said: When I have gone, I will send you the Paraclete\n\nIf they have spoken to you concerning the person of the Holy Spirit, that the Lord himself, the Son of God, said: “When I have gone, I will send you the Paraclete, the Spirit of truth, and he himself will teach you all truth” (John 15; John 16:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Responsio. Ipse te divinus ordo dictorum debuit edocere quod perfidiæ errore cæcatus, non permitteris serena mentis intentione prospicere: quod enim tam pium, tamque conveniens generi humano subsidium divinitas potuit procurare, quam ut is qui seipsum veritatem esse prædixit, Spiritum etiam sanctum veritatem esse sua prædicatione signaverit? Ut quo si secundum vos veritas non fuisset, vel inferiorem a Filio substantiam possideret, veniens utique omnem veritatem discipulos non doceret. Sed quia una est deitas et potentia in utrisque, idcirco quae Filius docet, ea ipse et Spiritus noscitur edocere, et in hoc Spiritus sanctus inferior Filio non potest appellari, vel dici: quoniam sicut ipse Spiritum discipulis misit, ita se a Spiritu sancto missum prophetica annuntiatione prædocuit, ipso Isaia loquente: Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me, prædicare captivis remissionem, et caecis visum (Isai. LXI, 1), etc. Et Evangelista ita de eo annuntiat: Ipse amem Jesus ait: Regressus est in virtute Spiritus in Galilæam (Luc. IV, 14). Qui in Spiritu regrediens, virtutum opera exercebat, inferiorem a se Spiritum sanctum fuisse annuntiare non potest.","english":"Response. The divine order of the words itself ought to have taught you this, you who, blinded by the error of perfidy, are not permitted to look ahead with the serene intent of the mind. For what provision so pious and so fitting for the human race could the Godhead have procured, as that he who foretold that he himself is the truth should also have marked out by his own preaching that the Holy Spirit is the truth? So that, if according to you he had not been the truth, or possessed a substance inferior to the Son, then coming he would certainly not have taught his disciples all truth. But because there is one deity and power in both, therefore the things that the Son teaches, the Spirit himself is known to teach as well, and in this the Holy Spirit cannot be called or named inferior to the Son, since just as he himself sent the Spirit to the disciples, so he foretold by prophetic announcement that he was sent by the Holy Spirit, Isaiah himself saying: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach good news to the poor, to proclaim release to captives, and sight to the blind, etc. And the Evangelist announces concerning him thus: Jesus himself says: He returned in the power of the Spirit into Galilee. He who, returning in the Spirit, performed works of power, cannot announce that the Holy Spirit was inferior to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"CAPUT III.\n\nUbi dicitur: Ego Dominus firmans tonitruum, et creansspiritum.\n\nSi tibi propheticum objecerint testimonium, quo dictum est: Ego Dominusfirmanstonitruum, et creans spiritum (Amos. IV. 13).\n\nResponsio. Propheta hæ dicens, non Spiritum sanctumcreaturam ostendit esse, sed ventum, qui in commotione aeris saepius exoritur, quem etiam fulgura et tonitrua præcedere comprobantur, Jeremia dicente: Spiritus in omni regione spirat in nubibus, cui cum imperatum fuerit perambulare per totum orbem, perficit quod imperatum est, fulgura etiam desupermissa, ut comburantmuntos et silvas, ficiunt quod præceptum est (Baruch. VI, 60). Hæc autem neque in specie, neque in virtute illi uni simitant, unde neque existimandum est, neque dicendum est illos deos, cum nonpossint neque judicium judicare, neque hominibus benefacere, quia non sunt dii. Et in Ezechiele: Hæc dicit Dominus: Inducam spiritum extollertem cumiracundia mea, in consummatione peribitis vos, et quem unxistis: revelabuntur fundamenta ejus, et corruent (Ezech. XIII, 13). Et Jonas propbeta: Et Dominus suscitavit spiritum in mari, ct facta est tempestas magna in mari, ita ut navis operiretur fluctibus (Jon. I, 4). Item ibi: Et factum in crastino oriente sole, pracepitDeus spiritui ustionis, et percussit sol super caput Jonæ, et æstuabat (Jon. IV, 8). Item in Psalmis: In Spiritu violeuto conteres naves Tharsis (Psal. XLVII, 8).","english":"CHAPTER III.\n\nWhere it is said: I am the Lord who establishes the thunder, and creates the spirit.\n\nIf they have brought against you the prophetic testimony in which it is said: I am the Lord who establishes the thunder, and creates the spirit (Amos 4:13).\n\nResponse. In saying these things the prophet does not show that the Holy Spirit is a creature, but rather the wind, which often arises in the disturbance of the air, and which lightning and thunder are shown to precede, as Jeremiah says: The spirit breathes in every region in the clouds, and when it has been commanded to pass through the whole world, it fulfills what was commanded; lightning also is sent from above, that they may burn the mountains and the forests, and they do what was commanded (Baruch 6:60). But these things are like to that one neither in appearance nor in power; whence it must neither be thought nor said that they are gods, since they can neither judge judgment nor do good to men, because they are not gods. And in Ezekiel: Thus says the Lord: I will bring a spirit exalting with my wrath; in the consummation you shall perish, you and the one you have anointed; its foundations shall be revealed, and they shall fall (Ezekiel 13:13). And the prophet Jonah: And the Lord stirred up a spirit on the sea, and a great tempest arose on the sea, so that the ship was covered with waves (Jonah 1:4). Likewise there: And it came to pass on the next day, when the sun rose, God commanded a spirit of burning, and the sun struck upon the head of Jonah, and he was scorched (Jonah 4:8). Likewise in the Psalms: With a violent spirit you shall break the ships of Tarshish (Psalm 47:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Item ibi: Pluet super peccatores laqueos ignis: et Spiritus procellae pars calicis eorum. (Psal. x, 7). Item ibi: Statuit spiritus procellæ, et exaltati sunt fluctus ejus (Psal. cvi, 25). Item ibi: Ignis, grando, nix, glacies, spiritus procellæ, quæ faciunt verbum ejus (Psal. CXLVIII, 8). Nam quia creator est et non creatura, ut vos dicitis, Spiritus sanctus, hoc modo C docetur,David propheta dicente: Auferes spiritum crum ct deficient, emittes Spiritum tuum et creabuntur (Psal. CIII, 29). item ipse: Verbo Domini Cœli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Paal. XXXII, 6). Et in libro sermonUm Job: Spiritus divinus est qui fecit me (Job. XXXIII, 4). Et in cantico Judiih: Tibi serviat omnis creatura tua, quoniam tu mandasti et creata sunt, misisti Spirituum tuum, etaedificata sunt (Judith. xvi, 17). Et in Salomone: Et vidit, et numeravit, et mensus est omnia, et ipse creavit ea per Spiritum sanctum, qui creator est et effector operis sui(Eccli. I, 9), id est creaturæ a se factænon potest comparari, vel etiam similis judicari.","english":"Likewise there: He shall rain snares upon sinners; fire and a tempest of spirit shall be the portion of their cup. Likewise there: He established the spirit of the tempest, and its waves were lifted up. Likewise there: Fire, hail, snow, ice, the spirit of the tempest, which do his word. For because the Holy Spirit is a creator and not a creature, as you say, it is taught in this way, with David the prophet saying: You shall take away their spirit, and they shall fail; you shall send forth your Spirit, and they shall be created. Likewise he himself: By the word of the Lord the heavens were established, and by the Spirit of his mouth all their power. And in the book of the words of Job: The divine Spirit is he who made me. And in the canticle of Judith: Let all your creation serve you, for you commanded and they were created; you sent forth your Spirit, and they were built up. And in Solomon: And he saw, and numbered, and measured all things, and he himself created them through the Holy Spirit, who, being creator and maker of his own work, that is, of the creature made by himself, cannot be compared to it, or even judged similar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"CAPUT IV.\n\nUbi dicunt Spiritum sanctum prophetis fuisse aubje ctum.\n\nSi tibi dixerint illud quod scriptum est: Spiritus prophetarum prophetis suhjectus est (I Cor. XIV, 32).\n\nResponsio. Spiritus prophetarum Spiritui sancto subjicitur, non autem Spiritus sanctus, quo inundante prophetarum spiritus loquebatur, David in Psalmis canente: Audiam quid loquetur in me Dominus Deus (Psal. XXXIV, 9). Nunquid is qui a propheta vel etiam apostolo Deus et Dominus nuncupatur, sublata polestate propriæ dominationis subjicietur prophetis? Absit, quoniam qui dona charismatum apostolis vel Prophetispropria contulit potestate, potestat non subjicietur alienæ, Petro apostolo affirmante: Nuuquam hum ma voluntate, inquit, prophetia allata est aliquando, sed a Spiritu sancto repleti loquebantur homines (11 Pet. I, 21). Et in Salomone: Non est in hominis potestate spiritus ut prohiberi possit, sed nec subjicitur illi, quoniam mortalis est (Eccli. VIII, 8). Et in Machabæorum: Eliodorus autem quod statuet at perficiebat eodem loco cum satellitibus suis circa aerarium praesens, sed Spiritus omnipotens, et omnis potestatis magnam fecit ascensionis evidentiam (// Mach. III, 23).","english":"CHAPTER IV.\n\nWhere they say that the Holy Spirit was subject to the prophets.\n\nIf they have said to you that which is written: The spirit of the prophets is subject to the prophets (1 Cor. 14:32).\n\nAnswer. The spirit of the prophets is subject to the Holy Spirit, but the Holy Spirit is not subject, by whose overflowing the spirit of the prophets spoke, as David sang in the Psalms: I will hear what the Lord God will speak in me (Ps. 34:9). Shall he who is called God and Lord by a prophet or even an apostle, with the power of his own dominion removed, be made subject to prophets? Far be it, since he who by his own power conferred the gifts of charisms on apostles or prophets will not be made subject to an alien power, as the apostle Peter affirms: Never, he says, was prophecy brought by human will at any time, but men filled with the Holy Spirit spoke (2 Pet. 1:21). And in Solomon: The spirit is not in man's power so that it can be restrained, nor is it subject to him, since he is mortal (Sir. 8:8). And in Maccabees: But Heliodorus was accomplishing what he determined in that same place with his attendants, present at the treasury, but the all-powerful Spirit and of all power made a great display of ascension (2 Macc. 3:23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Si enim mens vestra interiori lumine lustraretur, nunquam a vobis de Spiritus sancti potentia talia proferrentur: quoniam qui prophetas, ut ventura praedicarent, virtute propria adimplevit, prophetis utique subjectus esse non potuit.\n\nCAPUT V.\n\nUbi dicunt, Spiritum sanctum in perscrutando nescire quæ Dei sint.\n\nSi tibi dixerint: Ideo Spiritus sanctus perscrutatur arcana, quia quod certum csl nesciat, sed quod minus novit, scrutando nosse desiderat.\n\nResponsio. Spiritus sanctus in perscrutandis quae Dei sunt, Patri vel Filio inferior non probatur, quia et ipsa divinitas dum ea (quæ sum Spiritus sui scrutatur, a nullo Christianorum inferior sancto Spiritui judicatur, Propheta dicente: Meditatus sum nocte cum corde meo, exercitabam et perscrutabar spiritum meum (Psal. LXIVI, 7). Et Apostolus: Nemo scit quae sunt hominis nisi spiritus hominis qui in ipso est. Ita quae Dei sunt nemo novit nisi Spiritus Dci (/ Cor. II, 11). Audit hæretice, quoniam quae Dei sunt Spiritus sanctus non ignorat, sed magis notitiam Dci quam ipse spiritaliter novit, sibi credentibus manifestat.","english":"For if your mind were illuminated by its inner light, such things would never be brought forth by you concerning the power of the Holy Spirit, since he who filled the prophets with his own power so that they might foretell things to come could certainly not have been subject to the prophets.\n\nCHAPTER V.\n\nWhere they say that the Holy Spirit, in searching, does not know the things that are of God.\n\nIf they have said to you: The Holy Spirit searches the hidden things for this reason, that he does not know what is certain, but desires by searching to know what he knows less.\n\nAnswer. The Holy Spirit, in searching the things that are of God, is not shown to be inferior to the Father or the Son, because even the Godhead itself, while it searches the things that are of his Spirit, is judged by no Christian to be inferior to the Holy Spirit, as the Prophet says: I meditated in the night with my heart, I exercised and searched my spirit (Ps. 76:7). And the Apostle: No one knows the things that are of a man except the spirit of the man which is in him. So also no one knows the things that are of God except the Spirit of God (1 Cor. 2:11). Hear, heretic, that the Holy Spirit does not ignore the things that are of God, but rather makes known to those who believe in him the knowledge of God which he himself knows spiritually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"CAPUT VI.\n\nUbi dicitur: llle me glorificabit, quia de meo accipiet.\n\nSi tibi dixerint quod de Spiritu sancto dixerit Filius: Ille me glorificabit, quia de meo accipiet (Joan. XVI, 14).\n\nResponsio. Spiritus sancti potentia si qualis vel quanta sit vultis agnoscere, ex apostoli Pauli doctrine potestis universa condiscere, ipso dicente: Unicuique datur, inquit, manifestatio spiritus ad utilitatem: alii quidem datur per spiritum sermo sapienda:. alii sermo scientiæ secundum eumdem spiritum, alteri fides in eumdem spiritum, alii donatio curationum in uno spiritu, alii operationes virtutnm, alii propbetia, alii dijudicat:o spiritus, alii genera linguariim, alii interpretatio sermonum (/ Cor. XII, 7). Omnia hæc operatur unus atque idem spiritus, dividens propria singulis prout vult (Ibid., 11). EtDominus in Evangelio: Nolite mirari, inquit, quia dixi vobis, oportet vos denuo nasci, quia spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat et quo vadat (Joan. III, 7). Et Apostolus: Si enim sermo qui per angelos dictus est, factus est firmus, et omnis prævaricatio et inobedientia jusiam accipit retributionis mercedem, quomodo nos effugiemus tantam negligentes salutem (Hebr. II,2)?","english":"CHAPTER VI.\n\nWhere it is said: He will glorify me, because he will receive from what is mine.\n\nIf they have said to you that the Son spoke of the Holy Spirit: He will glorify me, because he will receive from what is mine (John 16:14).\n\nAnswer. If you wish to recognize of what kind or how great the power of the Holy Spirit is, you can learn all things from the teaching of the apostle Paul, who says: To each one, he says, is given the manifestation of the spirit for profit: to one indeed through the spirit is given the word of wisdom; to another the word of knowledge according to the same spirit; to another faith in the same spirit; to another the gift of healings in one spirit; to another workings of powers; to another prophecy; to another the discerning of spirits; to another kinds of tongues; to another the interpretation of speeches (1 Corinthians 12:7). All these things one and the same spirit works, distributing to each one his own as he wills (Ibid., 11). And the Lord in the Gospel: Do not marvel, he says, that I said to you, you must be born again, because the spirit breathes where it wills, and you hear its voice, but you do not know whence it comes or whither it goes (John 3:7). And the Apostle: For if the word spoken through angels became firm, and every transgression and disobedience received the just reward of retribution, how shall we escape if we neglect so great a salvation (Hebrews 2:2)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Quæ cum initium accepisset ut narraretur per Dominum, ab iis qui audierunt in nohis confirmata est, contestante Deo signis, et prodigiis, variis virtutibus, et Spiritus sancti divisionibus secundum suam voluntatem. Cum ergo non nescias Spiritum sanctum dona superios comprehensa propria voluntate singulis suis esse partitum, quomodo eum astruis hæc omnia tanquam nihil habentem a Filio accepisse, qui et ipsum Dominum misit, et prophetas, atque aposlolos sua virtute repleverit?\n\nCAPUT VII.\n\nUbi dicuntSpirilum sanctum anle tempora a se non esse locutum.\n\nSi dixerint de Spiritu sancto, quod non a semetipso locutus sit, sed quæ audivit a Filio, protulit (Joan. xvi, 13).\n\nResponsio. Nos igitur, qui Spiritum sanc uum Deum et Dominum confitemur, non jussione alterius, sed potestate propria ostendimus fuisse locutum, Paulo apostolodoclore gentium attestante. Æmutamini, a t, spiritalia dona, magis autem ut prophetetis. Qui enim loquitur lingua, non hominibus loquitur, sed Deo; nemo enim audit: spiritus enim loquitur mysteria (I Cor. XIV, 1). Et Dominus discipulis divit: Cum tradiderint vos, nolite cogitarc quid I;quamini, dabitur enim vobis in illa hora quid dicatis; non enim vos estis qui loquimini, sed spiritus Patrisvestri qui loquitur in vobis (Jlatth. x, 49).","english":"Since it began to be proclaimed through the Lord, it was confirmed among us by those who heard, with God bearing witness by signs and wonders, by various powers, and by distributions of the Holy Spirit according to his own will. Since, then, you are not unaware that the Holy Spirit has distributed the gifts listed above to each by his own will, how do you assert that he received all these things from the Son as though he had nothing, when he both sent the Lord himself and filled the prophets and apostles with his own power?\n\nCHAPTER VII.\n\nWhere they say that the Holy Spirit did not speak of himself before the times.\n\nIf they have said concerning the Holy Spirit that he did not speak of himself, but brought forth what he heard from the Son (John 16:13).\n\nAnswer. We, then, who confess the Holy Spirit to be God and Lord, show that he spoke not by another's command but by his own power, with the apostle Paul, the teacher of the Gentiles, as witness. Earnestly desire, he says, spiritual gifts, but especially that you may prophesy. For he who speaks in a tongue speaks not to men but to God; for no one hears, for the Spirit speaks mysteries (1 Cor 14:1). And the Lord said to his disciples: When they deliver you up, do not think about how or what you are to say, for it will be given to you in that hour what you are to say; for it is not you who speak, but the Spirit of your Father who speaks in you (Matt 10:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Et Marcus evangelista: Cum duxerint vos trade ntes, nolite cogitare quid loquamini, sed quod datum fuerit vobis in illa hora, id loquamini: non enim estis vos loquentes, sed Spiritus sanctus (Marc. XIII, 11). Ex hoc itaque debes arguere, quia non sunt ab invicem Filius et Spiritus sanctus in natura de'tatis diversi, qui in unitate spiritus et vinculo pacis sibimet videntur esse conjuncti.\n\nCAPUT VIII.\n\nUbi dicunt Spiritumsanctum non a se, sed ex insuffla tione Filii in disciputos advenisse.\n\nSi autem dixerint quia Spiritus sanctus non sua sponte, sed insufflatione Filii in discipulos venit.\n\nResponsio.Ex hoc inter Filium ct Spiritum sanctum aliquam diversitatem non potestis constituare, cum videatis eumdem Dominum et Salvatorem nostrum discipulorum corda non de alieno replevisse spiritu, sed de proprio: et non inferiorem, sed coæqualem suis largitus est, ut in se et sibi in fide adhærentibus unus spiritus flaret. Qui adhæret, inquit apostolus Paulus, meretrici, unum corpus est: qui autem adhæret Domino, unus spiritus est (I Cor. VI, 16). Nos igitur Spiritum sanctum spontanea voluntate in discipulos advenisse, et eos sua virtute replevisse monstramus, et ex libro qui apostolorum Acta continet edocemus.","english":"And Mark the evangelist: When they lead you before tribunals, do not think about what you are to say, but what has been given to you in that hour, that is what you are to say: for it is not you who speak, but the Holy Spirit (Mark 13:11). From this, therefore, you must argue that the Son and the Holy Spirit are not different from one another in the nature of the Godhead, since in the unity of the spirit and the bond of peace they are seen to be joined to one another.\n\nCHAPTER VIII.\n\nWhere they say that the Holy Spirit came upon the disciples not of himself, but from the insufflation of the Son.\n\nBut if they say that the Holy Spirit came upon the disciples not of his own accord, but by the insufflation of the Son.\n\nAnswer. From this you cannot establish any diversity between the Son and the Holy Spirit, since you see that the same Lord and Savior filled the hearts of the disciples not from an alien spirit, but from his own: and he bestowed not a lesser one, but one coequal with himself, so that one spirit breathed in himself and in those who adhere to him in faith. He who adheres, says the apostle Paul, to a prostitute is one body: but he who adheres to the Lord is one spirit (1 Cor 6:16). We therefore show that the Holy Spirit came upon the disciples by his own spontaneous will, and filled them with his own power, and we teach this from the book which contains the Acts of the Apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Cum complerentur, inquit, dies Pentecostes, erant omnes simul in unum, et factus est subito de cœlo sonus tanqua advenientis spiritus vehementis, et replevit omnem locum in quo erant sedentes, et visæ sunt illis divisae linguae tanquam ignis, qui et sedit super unumquemque illorum, et repletisunt Spiritu sancto (Act. II, 1). Etiterum: Paulus autem repletus Spiritu sancto, intendensin illum, ait: plene dolo et cavillatione, fili diaboli, inimice omnis justitiae, quare vis perdere vias Domini cum sint rectæ (Act. XIII, 10)? Et angelus Zachariæ: Ne timeas, Zacharia, quia exaudita est deprecatio tua: ecce uxor tua Elizabeth pariet tibi filium, et vocabis nomen ejus Joann m; vinum et siceram non bibet, et Spiritu sancto implebituradhuc in utero matris suæ (Luc. i, 13). Item ibi: Et Zacharias pater ejus repletus est Spiritu sancto, et prophetavit (Ibid., 41). Item ibi: Elizabeth mater ejus reple la Spiritu sancto loquebatur benedicens Deum. Ex iis igitur testimoniis tandem agnosce quoniam spiritus quem de flatu Salvatoris discipuli acceperunt inferiorem a Filio non probatur habere substantiam, quia nullum. novimusin propria natura manentem inferiorem sui vel ex alia materia venientem habere spiritum, quo ad cæterorum utatur supplementa membrorum; sed quod de proprio spiritu ex quo ipse consistit alia, ut diximus, membra replere possit, vel regere, nulIus ambigit.","english":"When the days of Pentecost were fulfilled, he says, they were all together in one place, and suddenly there came from heaven a sound as of a violent spirit approaching, and it filled the whole place where they were sitting, and there appeared to them divided tongues as of fire, which also sat upon each one of them, and they were filled with the Holy Spirit (Acts 2:1). And again: But Paul, filled with the Holy Spirit, looking intently at him, said: Full of all deceit and trickery, son of the devil, enemy of all righteousness, will you not stop perverting the straight ways of the Lord? (Acts 13:10). And the angel to Zechariah: Do not be afraid, Zechariah, because your prayer has been heard: behold, your wife Elizabeth will bear you a son, and you shall call his name John; he shall drink no wine or strong drink, and he shall be filled with the Holy Spirit even in his mother's womb (Luke 1:13). Likewise there: And Zechariah his father was filled with the Holy Spirit, and he prophesied (ibid., 41). Likewise there: Elizabeth his mother, filled with the Holy Spirit, spoke, blessing God. From these testimonies, then, recognize at last that the spirit which the disciples received from the breath of the Savior is not shown to have a substance inferior to the Son, because we know of no spirit that remains in its own nature and has a spirit inferior to itself, or one coming from another material, which it uses for the replenishing of the other members; but that from its own spirit, by which it itself consists, it can fill or govern other members, as we have said, no one doubts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"CAPUT IX.\n\nUbi dicitur Spiritumsanctum flatui compiratum.\n\nSi autem dixerint illud quod scriptum est: Spiritus a me procedit, et omnem flatum ego feci (Isai. LVII, 16).\n\nResponsio. Flatum quem Dominus se fecisse commemerat, non Spiritum sanctum fuisse nos credimus, sed creaturæ spiritum esse fatemur, quem ut possint subsistere acceperunt: nam Spiritum sanctum non legimus factuma Filio, quem factorem omnium rerum novimus fuisse cum Filio: si enim in faciendo ea quæ facienda fuerant propria Spiritus sanctus sicut Filius non usus est potestate, quomodo suo nutu constituit quae constituenda fuisse præsaga majestate conspexit? Hoc ipsum Job patriarcha in libro sermonum suorum probante: A spiritu Domini, inquit, datur glacies super terram, et gubernat aquamqualiter illi placuerit, et framentum irrigat in nubibus, disseminat autem nube lucem suam, et ipsa in circuitu vertitur gubernaculis ad operanda omnia quae mandaverit ei, quia haec a Deo constituta sunt super terram (Job. XXXVII,10). Et Apostolus: Qui operatur, inquit, omnia in omnibus (I Cor. III, 6). Et in Actibus: Placuit, inquiunt apostoli, Spiritui sancto et nobis, nihil amplius oneris imponere vobis (Act. XV, 28). Nam quia eosdem apostolos misit ubi voluit, et prohihuit unde voluit, et ex eodem libro docetur: Cum jejunassent et orassem, inquit, imposuerunt eis manus, et dimiserunt eos (Act. XIII, 5).","english":"CHAPTER IX.\n\nWhere it is said that the Holy Spirit is joined with the breath.\n\nBut if they have said that which is written: The Spirit proceeds from me, and I have made every breath (Isaiah 57:16).\n\nAnswer. The breath which the Lord recalls that he made, we believe was not the Holy Spirit, but we confess that it is the spirit of a creature, which they received so that they might be able to subsist; for we do not read that the Holy Spirit was made by the Son, whom we know to have been the maker of all things with the Son: for if in making the things that were to be made the Holy Spirit did not use his own power just as the Son did, how did he establish by his own will the things which he saw with prescient majesty ought to be established? The patriarch Job proves this very thing in the book of his discourses: From the spirit of the Lord, he says, ice is given upon the earth, and he governs the water as it pleases him, and he waters the grain in the clouds, and he scatters his light through the cloud, and it is turned about in a circle by its guidances to do all things that he has commanded it, because these things have been established by God upon the earth (Job 37:10). And the Apostle: Who works, he says, all things in all (1 Corinthians 3:6). And in the Acts: It has pleased, say the apostles, the Holy Spirit and us, to impose no further burden upon you (Acts 15:28). For because he sent those same apostles where he willed, and forbade them from where he willed, it is also taught from the same book: When they had fasted and prayed, he says, they laid hands upon them, and sent them away (Acts 13:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ipsi igitur dimissi a Spiritu sancto venerum Selenciam. Et iterum: Petro autem cogitante de visu, dixit ei Spiritus sanctus: Surge et vade cum illis, nihil dubitans quia ego misi eos (Act. x, 19). Quod autcm et prohibuerit ita docetur: Pervenerunt autem Phrygiam, et Galatiæ regionem, prohibiti a Spiritu sancto loqui verbum in Asia (Act. XVI, 6). Tantae enim excellentioris potentiæ esse probatur Spiritus sanctus, ut angeli ei archangeli, qui quotidie in conspectu Dei Patris et unici Filii sui versantur et astant, in ipso quoque Spiritu secundum apostolicæ prædicationis sententiam, leni num et furtivis, ut ita dicamus, aspectibus prospicerc concupiscant, Petro apostolo confirmante: De qua salute, inquit, exquisierunt prophetæ qui futuram gratiam in nubis prophetaverunt, scrutantes in quibus, vel quali tempore significaret in eis spiritus Jesu Christi (/ Petr. 1, 10). Et infra: tu quo concupiscunt, ait, angeli prospicere (Ibid., 12). Tu igitur habe illi reverentiam, et honora ut Deum, et noli eum flatui hominis, vel eujuslibet generis comparare, cujus aspirationis adventu nostra corpora credimus in novissimo de sepulcro resuscitari. Nam si, quod absit, creatura fuisset, utique Paulus, dum supernas atque invisibiles creaturas, id est sedes, dominationes, principatus el potestates in ordine recenseret, ipsum quoque principaliter nominasset.","english":"They therefore, having been sent by the Holy Spirit, came to Seleucia. And again: But while Peter was thinking about the vision, the Holy Spirit said to him: Rise and go with them, doubting nothing, because I have sent them (Acts 10:19). But that he also forbade them is taught thus: But they came to Phrygia and the region of Galatia, having been forbidden by the Holy Spirit to speak the word in Asia (Acts 16:6). For the Holy Spirit is proved to be of such greater and more excellent power that angels and archangels, who daily move about and stand in the sight of God the Father and of his only Son, desire also to look upon him, the Spirit himself, according to the meaning of the apostolic preaching, with gentle and, so to speak, stealthy glances, as the apostle Peter confirms: Concerning which salvation, he says, the prophets who prophesied of the future grace inquired, searching in what or what manner of time the Spirit of Jesus Christ signified in them (1 Peter 1:10). And below: Into which things, he says, the angels desire to look (ibid., 12). Do you therefore hold him in reverence, and honor him as God, and do not compare him to the breath of a man or of any kind whatsoever, at whose breathing's coming we believe our bodies will be raised from the tomb at the last. For if, which God forbid, he had been a creature, surely Paul, when he was listing in order the heavenly and invisible creatures, that is, thrones, dominions, principalities and powers, would have named him also in the foremost place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"CAPUT X.\n\nUbi dicunt Filium Dei el Dominum sancto Spiritui comparutum.\n\nSi tibi dixerint: Sicot Pater Deus at Dominus est Filio suo, ita Filius Dominus et Deus est Spiritui sancto.\n\nResponsio. Plurima jam de Spiritus sancti persona, quod Deus et Dominus-nun cupetur, testimonia osuisse meminimus, ut jam nihil addere deberemus. Sed ne ignaviæ deputetur, aut subterfugere nos propositionis vestrae ponderosam sarcinam aestimetis, quanta ipse pro sui defensione donaverit, dubias mentes deilalem et dominationem illi naturaliter insitam non nostris verbis, sed divinis ipso largiente docemus oracnlis, Isaia propheta dicente: Non audivit Jacob Dominum, qui redemit eum, et suscepit, et exaltavit eum (Isai. LIlII, 9). Et infra: Sed irritaverunt Spiritum sanctum, et convertit se illis in scandalum (Ibid., 10). Et Jeremias: Spiritus faciei nostræ Christus Dominus, qui comprehensus est in interitu eorum, sub cujus umbra vivimus inter gentes (Thren. iv, 20). Et Petrus apostolus Ananiae dixit: Nonne manens tibi manebat, et venditum In tua erat potestale? Quare voluisti tentare Spiritum sanctum, ut subtraheres de pretio prædii (Act. v, 4). Et infra: Non es mentitus hominibus, sed Deo. Et A ostolus: Cum autem conversus fuerit ad Deum, auferetur velamen, Dominus autem spiritus est (II Cor. III 16).","english":"CHAPTER X.\n\nWhere they say that the Son of God and Lord is compared to the Holy Spirit.\n\nIf they have said to you: Just as God the Father and Lord is to his Son, so the Son is Lord and God to the Holy Spirit.\n\nAnswer. We remember that very many testimonies concerning the person of the Holy Spirit—that he is God and Lord—have already been brought forward, so that we ought now to add nothing. But lest it be reckoned to sloth, or lest you think that we are evading the heavy burden of your proposition, we teach doubting minds, by the divine oracles themselves, as he himself grants, how great things he has given for his own defense concerning the deity and lordship naturally inherent in him—not by our words, but by God's—with the prophet Isaiah saying: Jacob did not hear the Lord, who redeemed him, and he received him and exalted him (Isa. 53:9). And below: But they provoked the Holy Spirit, and he turned himself against them as a stumbling block (Ibid., 10). And Jeremiah: The Spirit of our countenance, Christ the Lord, who was taken in their destruction, under whose shadow we live among the nations (Lam. 4:20). And the apostle Peter said to Ananias: While it remained, did it not remain yours, and when sold, was it not in your power? Why did you wish to tempt the Holy Spirit, to withhold from the price of the property (Acts 5:4)? And below: You have not lied to men, but to God. And the Apostle: But when he has turned to God, the veil will be taken away; now the Lord is the Spirit (2 Cor. 3:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ex hoc, perfide, debes agnoscere quon am qui Deus et Dominus dicitur, in ipso deitatis vocabulo Patri et Filio coæquatur.\n\nCAPUT XI.\n\nUbi dicunt tertio loco Spiritum sanctum a Patre et Filio nominatum.\n\nSi tibi dixerint quia in eo minor est Spiritus sanctus, quod tertio loco est a Patre et Filio nominatus.\n\nRaponsio. Spiritus sanctus, non quia tertio nominatus est loco Patri et Filio minor erit, quoniam cura aquam, sicut superius diximus, superiori loco a Spirilu sancto Dominus nominasset, aquam utique Spiritu sancto, quam præposuit, non superiorem ostendit. Nam Scripturæ divinæ mos est quæ sunt novissima primitus nominare, et quae prima sunt novissime recensere, sicut in Genesi scriptum est: Ego sum Deus Isaac et Abraham patrum tuorum (Levit. XXVI, 42). Nam et Lucas evangelista (Cap.","english":"From this, you faithless one, you ought to recognize that the one who is called God and Lord is, in the very title of deity, made equal with the Father and the Son.\n\nCHAPTER XI.\n\nWhere they say that the Holy Spirit is named in the third place after the Father and the Son.\n\nIf they have said to you that the Holy Spirit is lesser in this respect, that he is named in the third place after the Father and the Son.\n\nAnswer. The Holy Spirit will not be lesser than the Father and the Son because he is named in the third place, since when, as we said above, the Lord had named water in a higher place than the Holy Spirit, he certainly did not show that the water, which he placed before the Holy Spirit, was superior. For it is the custom of the divine Scriptures to name last things first, and to recount first things last, as it is written in Genesis: I am the God of Isaac and Abraham your fathers (Lev. XXVI, 42). For Luke the evangelist also (Chap.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"III) orignem Domini Salvatris nostri, id est Josephi et Mariæ matris ejus, sursum versus a Joseph inchoans usque ad Adam primum hominem, qui a Dco faetus est, recensendo contexuit, et utique nullus est in genere humano Joseph, qui secundum carnem pater Christi vocabatur, qui Ad.e primo homini possit præferri, sed nos ut satisfaciamus inconditis propositionibus vestris, etiam Spiritum sanctum a Patre et Filio primo loco ostendimus nominatum, Apostolo attestante, Unum corpus, ait, et unus Spritus, sicut vocati estis in una 6pe vocationis vestrae, unus Deus, una fides, unum baptisma, ulis Deus et Pater omnium (Ephes. IV, 4). Spiritus utique sanctus Patri ct Filio inferior non est, quia Spiritus Patris et Filii esf, et non possuni ob substantiam in se commanentis Spiritus sui ex parte dici perfecti, et ex parte ad imperfectionem vocari.","english":"III) He wove together the origin of our Lord and Savior, that is, of Joseph and Mary his mother, beginning upward from Joseph all the way to Adam, the first man, who was made by God, by reciting it in order; and indeed there is no one in the human race, Joseph, who was called the father of Christ according to the flesh, who can be preferred to Adam, the first man. But so that we may satisfy your ill-formed propositions, we have shown even the Holy Spirit to be named in the first place from the Father and the Son, with the Apostle bearing witness: \"One body,\" he says, \"and one Spirit, just as you were called in one hope of your calling, one God, one faith, one baptism, one God and Father of all\" (Ephesians 4:4). The Holy Spirit is certainly not inferior to the Father and the Son, because he is the Spirit of the Father and of the Son, and they cannot, on account of the substance of their Spirit dwelling in them, be said to be perfect in part and called imperfect in part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"CAPUT XII.\n\nUbi dicunt Spiritum sanctum non esse genitum, neque ingenitum.\n\nSi tihi dixerint: Ostende Spiritum sanctum, unde trahat originem, quem nec ingenitum sicut Patrem, ncque genitum sicut Filium profiteris.\n\nResponsio. Certa et manifesta origo Spiritus sancti, Pater et Filius, qui nec ingenitus cum ingenito, neque genitus cum unigenito a fidelibus cr ditur, sed Spiritus Patris esse Scripturarurn sacrarum eloquiis comprobatur. Nabuchodonosor rege in Daniele propheta dicente: Daniel, cui nomen Balthasar, secundum nomen Dei mei, Spiritum sanctum Dei in se habet (Dan. IV, 5). Item ipse v Omnes sapientes regni mei non potuerunt interpretationem mnii mei declarare mihi: tu autem, Daniel, potes, quia Spiritus Dei sanctus in te est. Item ibi: Ecce vir in regno tuo, in quo Spiritus Dei est. Et in Zacharia: Verumtamen legitima mea accipite, et verba mea quae ego mando in spiritu meo servis meis prophetis (Zach. I, 6). Item ibi: Non in fortitudine magna, nequc in virtute, sed in spiritu meo, dicit Dominus (Zach. IV, 6). Et Apostolus ad Romanos: Vos autem non estis in carne, sed in spiritu, si tamen Spiritus Dei habitat in vobis (Rom. VIII. 9). Et ad Galatas: Quoniam rstis filii Dei, misit Deus spiritum Filii sui in corda nostra clamantem Abba Pater (Gnl. IV, 6). Et ad Ephesios: Nolite contristarc Spiritum sanctum Dei (Ephes. iv, 20).","english":"CHAPTER XII.\n\nWhere they say that the Holy Spirit is neither begotten nor unbegotten.\n\nIf they have said to you: Show us the Holy Spirit, from what source he derives his origin, whom you profess to be neither unbegotten like the Father, nor begotten like the Son.\n\nAnswer. The certain and manifest origin of the Holy Spirit is the Father and the Son, who is believed by the faithful to be neither unbegotten with the unbegotten, nor begotten with the only-begotten, but is proved by the utterances of the sacred Scriptures to be the Spirit of the Father. In Daniel the prophet, when King Nebuchadnezzar says: Daniel, whose name is Balthasar, according to the name of my God, has the Holy Spirit of God in himself (Dan. 4:5). Likewise he himself says: All the wise men of my kingdom could not declare to me the interpretation of my dream; but you, Daniel, are able, because the Holy Spirit of God is in you. Likewise there: Behold, a man in your kingdom, in whom is the Spirit of God. And in Zechariah: But receive my lawful things, and my words which I command in my spirit to my servants the prophets (Zech. 1:6). Likewise there: Not in great strength, nor in power, but in my spirit, says the Lord (Zech. 4:6). And the Apostle to the Romans: But you are not in the flesh, but in the spirit, if indeed the Spirit of God dwells in you (Rom. 8:9). And to the Galatians: Because you are sons of God, God sent the spirit of his Son into our hearts, crying Abba Father (Gal. 4:6). And to the Ephesians: Do not grieve the Holy Spirit of God (Eph. 4:20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Et ad Philippenses: Scio enim quod hoc mihi proficit in salutem per vestias obsecrationes et subministrationes spiritus Jesu Christ (Philip. I, 19). Et Petrus apostolus: De qua salute exquisierunt atque scrutati sunt prophetæ, qui veuturam in. vobis gratiam prophetaverunt, scrutantes in quibus, vel quali tempore significari haberet in eis spiritus Jcsu Chrisii (/ Petr. 1, 10). Et in libro Judicium: Et vencrunt, et castra posuerunt in valle Jezrael, et spiritus Domini induit Gedeon (Judic. VI, 33). Intendite, miseri, quoniam qui priori loco a Patre et Filio nominatus est, et multis Scripturae divinae locis Patris et Filii appellatur, Patre et Filio inferior non probatur.\n\nCAPUT XIII.\n\nUbi dicunt Spiritum sanctum vitam a Palre non acce pisse ut Filium.\n\nSi libi dixerint: Filium a Patre vitam legimus accepisse, ut sic credentibus daret: de Spiritu sancto nihil tale legimus, et in * o eum minorem Filio judicamus.","english":"And to the Philippians: For I know that this shall turn to my salvation through your prayers and the supply of the Spirit of Jesus Christ (Phil. 1:19). And the apostle Peter: Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Jesus Christ which was in them did signify (1 Pet. 1:10). And in the book of Judges: And they came and pitched their camp in the valley of Jezreel, and the Spirit of the Lord clothed Gideon (Judg. 6:33). Consider, wretched men, that he who in the former passage is named by the Father and the Son, and in many places of divine Scripture is called the Spirit of the Father and of the Son, is not shown to be inferior to the Father and the Son.\n\nCHAPTER XIII.\n\nWhere they say that the Holy Spirit did not receive life from the Father as the Son did.\n\nIf they have said to you: We read that the Son received life from the Father, so as to give it to those who believe; concerning the Holy Spirit we read nothing of the kind, and therefore we judge him to be less than the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Responsio. Quia Patris et Filii spiritus nuncupatur, spiritus vitae sine dubio esse, sicut Pater et Filius divinis Lectionibus comprobatur, Ezechiele propheta dicente: Cum autein elevarent se animalia a terra, exsiliebant rotae, et ubicunque ibant nubes, et juxta illud spiritus rotæ extollebaturcum eis, quoniam spiritus vitae erat in rotis (Ezech. i, 19). Et Apostolus ad Romanos: Lex enim, ait, spiritus vitae in Christo Jesu (Rom. VIII, 2) Item ibi: Prudentia carnis mors est, prudentia vero spiritus vita et pax (Ibid., 6). Item ibi: Corpus quidem mortuum est propter peccatum, spiritus aulem vita est propter justitiam (Ib d. 10). Et ad Corintbios: Factus est primus Adam in animam viventem, novissimus Adam in spiritum vivificantem (1 Cor. xv, 45). Item in secunda: Littera occidit, spiritus autem vivificat (11 Cor. III, 6). Et in Apocalypsi: Et post tertium diem et dimidium spiritus vitæ intravit in eis a Domino, et steterunt super pedes suos (Apoc. XI. 11). Ezechiel utique iisdem verbis ac syilabis de aridis ossibus mortuorum paria protestatur (Ezech. XXXVII, 10). Intendite, quæso, intendite, quoniam inaniterspiritus vitæ non dixit, et qui vivis et mortuis secundum antelata testimonia vitam largitur, inferiora Patre et Filio nullatenus comprobatur.","english":"Response. Because it is named the Spirit of the Father and of the Son, it is without doubt the Spirit of life, just as the Father and the Son are proved to be by the divine readings, with the prophet Ezekiel saying: But when the living creatures rose up from the earth, the wheels leaped up, and wherever the clouds went, and according to that the spirit of the wheel was lifted up with them, because the spirit of life was in the wheels (Ezek. 1:19). And the Apostle to the Romans: For the law, he says, of the Spirit of life in Christ Jesus (Rom. 8:2). Likewise there: The prudence of the flesh is death, but the prudence of the spirit is life and peace (ibid., 6). Likewise there: The body indeed is dead because of sin, but the spirit is life because of righteousness (ibid., 10). And to the Corinthians: The first Adam was made into a living soul, the last Adam into a life-giving spirit (1 Cor. 15:45). Likewise in the second: The letter kills, but the spirit gives life (2 Cor. 3:6). And in the Apocalypse: And after three and a half days the spirit of life entered into them from the Lord, and they stood upon their feet (Apoc. 11:11). Ezekiel indeed protests the same things in the same words and syllables concerning the dry bones of the dead (Ezek. 37:10). Attend, I ask, attend, because he did not say \"spirit of life\" in vain, and he who, according to the testimonies cited above, grants life to the living and the dead is in no way proved to be inferior to the Father and the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"CAPUT XIV.\n\nUbi dicunt: Ostende quod de Patre Spiritus sanctus possit procedere.\n\nSi tibi dixerint: Ostende quod Spiritus sanctus de Patre vel Filio procedere potuit.\n\nResponsio. Si corda vestra incredulitatis jam vitio obdurata ad mollitiem nostra credulitatis velletis adtlurere, facillime agnosceretis quod Spiritus de Deo Patre possit procedere: est enim Pater Deus, et procedit de illo Spiritus Dei; est omnipotens, et procedit de eo omnipotentia spiritus; est lux, et procedit de eo spiritus lucis; est virtus, ct procedit de eo spiritus virtutis; est sapiens, et procedit de illo sapicntiæ spiritus; est prudentia, et procedit de illo prudentiae spiritus; est cousilium, et procedit de eo spiritus consilii; est fortitudo, et procedit de co spiritus fortitudinis; est pax, et procedit de illo spiritus paris est caritas, et procedit de illo spiritus caritaLis est scientia, et procedit de illo spiritus scientiæ; est vita, et procedit de illo spiritus vitæ; est rectus, et procedit de illo spiritus rectitudinis; est bonus, et procedit de illo spiritus bonilalis; est pietas, et procedit de ilo spiritus pietatis; est mansuetus, et procedit de illo spiritus mansuetudinis; est gladius, et procedit de eo gladius spiritus. Et multa alia quae brevit tis causa omisimus, scientes quod paucis dicta sapientibus multa sunt: insipientibus vero etsi multa dicantur, satis omnino non faciunt.","english":"CHAPTER XIV.\n\nWhere they say: Show that the Holy Spirit can proceed from the Father.\n\nIf they have said to you: Show that the Holy Spirit could proceed from the Father or the Son.\n\nResponse. If you wished to soften your hearts, already hardened by the vice of unbelief, to the gentleness of our faith, you would most easily recognize that the Spirit can proceed from God the Father: for the Father is God, and the Spirit of God proceeds from him; he is almighty, and the spirit of omnipotence proceeds from him; he is light, and the spirit of light proceeds from him; he is power, and the spirit of power proceeds from him; he is wise, and the spirit of wisdom proceeds from him; he is prudence, and the spirit of prudence proceeds from him; he is counsel, and the spirit of counsel proceeds from him; he is strength, and the spirit of strength proceeds from him; he is peace, and the spirit of peace proceeds from him; he is love, and the spirit of love proceeds from him; he is knowledge, and the spirit of knowledge proceeds from him; he is life, and the spirit of life proceeds from him; he is upright, and the spirit of uprightness proceeds from him; he is good, and the spirit of goodness proceeds from him; he is godliness, and the spirit of godliness proceeds from him; he is gentle, and the spirit of gentleness proceeds from him; he is a sword, and the sword of the spirit proceeds from him. And many other things, which for the sake of brevity we have omitted, knowing that for the wise few words are many; but for the foolish, even if many things are said, they do not satisfy at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Sed ne consuetis calumniis et cavillationibus simplices animos perturbetis, ex divinis Scripturis de iis quæ superius dicta sunt documenta haec curiosius exigentes, ad omnia cum Domini adjutorio divina testimonia coaptabimus, ut legentes agnoscant quemadmodum vestræ pravitati respondeant. Quod enim Spiritus Deus est in EvangelioFilius docuit, dicens: Spiritus Deus est (Joan. IV, 24). Quod autem omnipotens est, in Salomone (Sap. VII, 13) ostenditur, dum spiritus omnia potens, et omnia prospiciens intimatur. Quod autem lux sit spiritus, Ezechiel testis est, dum spiritum Domini sicut lux præfulgens ab Aquilone in nube venientem astruxit (Ezech. I, 4). Quod virtus sit, Apostolus daeet cum dicit: In ostensione spiritus et virtutis (I Cor. II, 4). Quod vero sapientia dicatur, Isaias testis est, cum Domini Filium spiritu sapientiæ fuisse repletum dicit (Isai. XI, 2). Quod vero prudentia dicatur, in eodein propheta ostenditur. Quod autem spiritus consilii et forlitudinis dicatur, in eodem volumine declaratur. Quod vero pax sit, apostolorum Acta testantur (Act. IX, 31). Quod autem caritas dicatur, apostolica sententia comprobat. Quod vero spiritus sapientiae appelletur, Isaiæ annuntiatione docetur. Quod autem spiritus vitæ sit, Apostolusedocet, dum prudentiam spiritus vitæ, et pacem esse prædixit (Rom. VIII, 6).","english":"But so that you may not disturb simple minds with your customary slanders and quibbles, we shall, with the Lord's help, fit all the divine testimonies to the things said above, seeking out these proofs from the divine Scriptures with rather more care, so that readers may recognize how they answer your depravity. For that the Spirit is God, the Son taught in the Gospel, saying: God is a Spirit (John 4:24). But that he is almighty is shown in Solomon, where the spirit is declared to be all-powerful and all-foreseeing. But that the spirit is light, Ezekiel is witness, when he set forth the Spirit of the Lord coming from the North in a cloud like a shining light (Ezek. 1:4). That he is power, the Apostle teaches when he says: In the demonstration of the spirit and of power (1 Cor. 2:4). But that he is called wisdom, Isaiah is witness, when he says that the Son of the Lord was filled with the spirit of wisdom (Isa. 11:2). But that he is called prudence is shown in the same prophet. But that he is called the spirit of counsel and of strength is declared in the same book. But that he is peace, the Acts of the Apostles testifies (Acts 9:31). But that he is called love, the apostolic sentence confirms. But that he is called the spirit of wisdom is taught by Isaiah's announcement. But that he is the spirit of life, the Apostle teaches, when he declared that the prudence of the spirit is life, and peace (Rom. 8:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Quod autem rectus die citur, Davidis oraculis ostenditur, dum in suis visceribus spiritum rectum innovari precatur (Psal. L, 12). Quod autem bonus dicatur, idem propheta ostendit, qui se a Spiritu sancto in via recta deduci desiderans canit (Psal. xxvi, 11). Quod autem spiritus mansuetudinis nunupetar, Apostolus testis est. dum dicit, se non in virga, sed in caritate spiritus et mansuetudinis advenire (I Cor. iv, 21). Quod vero perfectus dicatur, idem docet apostolus, dum illum judiccm omnium, et spiritum justorum insinuat et perfectorum (Hebr. XII, 23). Quod autem gladius nuncupetur, idem probat apostolus, dum eum ver. bum Dei pronuntiat esse (Ephes. VI, 17). Si enim hæc omnia non caecis mentibus legerent, nec do Filio Dei amhigcrent, neque de Spiritus sancti potentia dubitarent.\n\nCAPUT XV.\n\nUbi dicunt Spiritum sanctum ubique non esse diffu sum.","english":"But that he is called “right,” it is shown by David’s oracles, when in his inmost being he prays that a right spirit be renewed (Ps. 50:12). But that he is called “good,” the same prophet shows, who, desiring to be led by the Holy Spirit in the right way, sings (Ps. 26:11). But that he is called “the spirit of gentleness,” the Apostle is witness, when he says that he will come not with a rod, but in the love of the spirit of gentleness (1 Cor. 4:21). But that he is called “perfect,” the same apostle teaches, when he presents him as the judge of all, and as the spirit of the just and the perfect (Heb. 12:23). But that he is called “sword,” the same apostle proves, when he declares him to be the word of God (Eph. 6:17). For if they read all these things with unblinded minds, they would neither speak ambiguously about the Son of God, nor doubt about the power of the Holy Spirit.\n\nCHAPTER XV.\n\nWhere they say that the Holy Spirit is not diffused everywhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Si tibi dixcrint quia non ubique est spiritus sanctus sicut Pater et Filius, sed localiter sibi injunctum adimplet officium.\n\nResponsio. Ut autem Spiritum sanctam doceamus ubique diffusum, Davidicum investigabimus testimonium, ex cujus prophetia Spiritus sanctus docetur, non locis, ut vos in somoo gravi detenti, sed potentia sua sicut Pater ct Filius ubique diffundi. Ipse denique in psalmo CXXVIII (Vers. 7) canit et dicit: Quo ibo a spiritu tuo: et a facie tua quo fugiam? Si ascendero in cælum, tu ibi es, et si descendero in infernum, ades. Si sumpsero pennas meas in directum, et habitavero in nnvissimo maris, etenim illuc manus tua deducet me, et tenebit me dextera tua. Et in Salomone: Spiritus Domini replevit orbem terrarum (Snp. i, 7). Item ibi: Ne dixeris, a Spiritu Dti abscondor, et de altissimo quis mei memorabitur? In populo enim magno nonagnoscor. Quæ est enim anima mea in tam magna creatura? Ecce cœlum, et cœlum caelorum, abyssus et universa terra, et qux in eis sunt, in conspectu ejus sunt. A vultu illius movebuntur montes et colles, et fundamenta terræ, et cum concusserit, tremore concutientur (Eceli. XVI, 16). Et in Apocalyp i: Et vidi septem candelabra aurea, et septem lucernas in rapite septem candelabrorum aureorum, et dixi: Quae sunt ista, Domine? Et dixit mihi: Septem lucernæ, septem spiritus sunt, missi per universum orbem terrarum (Apoc. 1, 12).","english":"If they have said to you that the Holy Spirit is not everywhere as the Father and the Son are, but fulfills locally the office assigned to him.\n\nAnswer. But that we may teach that the Holy Spirit is diffused everywhere, we shall examine the testimony of David, from whose prophecy it is taught that the Holy Spirit is diffused everywhere, not in places—as you, detained in heavy sleep, think—but by his own power, as the Father and the Son. For he himself sings and says in Psalm 138 (v. 7): Whither shall I go from thy spirit, and from thy face whither shall I flee? If I ascend into heaven, thou art there; and if I descend into hell, thou art present. If I take my wings in the morning and dwell in the uttermost part of the sea, even there shall thy hand lead me, and thy right hand shall hold me. And in Solomon: The Spirit of the Lord has filled the whole world (Wis. 1:7). Likewise there: Say not, I am hidden from the Spirit of God, and who will remember me from on high? For in a great people I am not known. For what is my soul in so great a creature? Behold, heaven and the heaven of heavens, the abyss and all the earth, and the things that are in them, are in his sight. At his look the mountains and hills shall be moved, and the foundations of the earth, and when he has shaken them, they shall be shaken with trembling (Sir. 16:16). And in the Apocalypse: And I saw seven golden candlesticks, and seven lamps in the midst of the seven golden candlesticks, and I said: What are these, Lord? And he said to me: The seven lamps are the seven spirits, sent through the whole world (Rev. 1:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Ecce docuimus Spiritum sancum non locis deiineri, neque regione aliqua terminari, quomodo tu astruis eum ubique non esse diffusum: cujus vocem, secundum Domini ciunt, quisquis est, audire tamen potest, sed unde veniat, et quo vadat, nulli mortalium scire concessum est.\n\nCAPUT XVI.\n\nUbi dicunl Spiritum sanctum pr, prie lucifero comparatum.\n\nSi tibi dixerint: Spiritus sanctus lucifero comparatus est, ante quem Pater Filium genuisse se teslatus est, dicendo: In splendoribus sanctorum ex utero ante luciferum genui te (Psal. CII. 3). Vel illud qu Petrus aposlolus dixit: Donec dies lucescat, et lucifer oriatur in cordibus vestris (// Petr. I, 19).\n\nRasponsio. Petrus A postolus, cum pro doctrina cr.dentium hæc in sua Epistola posuisset, Spiritum sanctum luciferum proprie nominatum, nec dixit, nec docuit, nec docenda maudavit. Sed et nos qui in Trinitate unum credimus Deum, etiam ipsum Dominum et Salvatorem nostrum in figura hujus stellæ, non solum a prophetis, verum etiam ab apostolis ostendimus prædicatum. In Numeri etiam libro, cum a Balaac impiissimo rege et sacrilego Balaam quoque pseudopropheta ad maledicendum Dei populum mercedis titulo fuisset adductus, hæc docetur non sua voluntate, sed divino imperio intulisse: Orietur, ait, stella ex Jacob, et ascendet virga ex Israel, et percutiet omnia regna terræ (Num. xxiv, 17).","english":"Behold, we have taught that the Holy Spirit is not confined by places, nor bounded by any region, in the way you assert that he is not diffused everywhere; whose voice, according to the Lord's, whoever it is, can nevertheless hear, but whence he comes and whither he goes, it has been granted to no mortal to know.\n\nCHAPTER XVI.\n\nWhere they say that the Holy Spirit is properly compared to the morning star.\n\nIf they have said to you: The Holy Spirit is compared to the morning star, before which the Father testified that he begot the Son, saying: In the splendors of the saints, from the womb before the morning star I begot you (Ps. 109:3). Or that which the apostle Peter said: Until the day dawn and the morning star arise in your hearts (2 Pet. 1:19).\n\nAnswer. The apostle Peter, when he had set these things in his Epistle for the doctrine of believers, neither said nor taught nor commanded to be taught that the Holy Spirit is properly called the morning star. But we also, who believe in one God in the Trinity, show that even our Lord and Savior himself was foretold in the figure of this star, not only by the prophets but also by the apostles. In the book of Numbers also, when Balaam, a most impious and sacrilegious king, together with the false prophet Balaam, had been brought by the inducement of a reward to curse the people of God, he is taught to have uttered these things not by his own will but by divine command: There shall arise, he says, a star out of Jacob, and a rod shall rise up out of Israel, and it shall smite all the kingdoms of the earth (Num. 24:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Et in alio loco: Columnae cœli contremuemnt Dominum, astra autem coeli metuent cum (Job. XXVI, 11). Quoniam hæc est pax et virtus ejus, ut splendeat in cælostelta ejus, ad illuminandos omnes credentes in eum. Haec in Evangelio: Vidimus, inquiunt, stellam ejus in orientc, et venimus adorare eum (Matth. II, 2) Et in Apocalypsi Joaniis apostoli: Ego sum primus et novissimus (Apoc. XXII, 15). Ego sum radix ct origo David; ego sum stella splend da matutina (Ibid., 16). Si enim ob hujus stellae vocabulum, et ab eo quod Lucifer appellatus est, Spiritum sanctum Filio minorem esse contendis, nunquid et Filium, quem superius in typum stellæ ipsius docuimus praedicatum, Spiritui sancto inferiorem esse ostendis? Absit, quoniam sicut Filius in hujus stellæ imagine nuntiatus Spiritui sancto non potest dici inferior, ita Spiritus nectus, si proprie fuisset lucifero comparamus, minor Filio non poterat apparere.","english":"And in another place: The pillars of heaven tremble before the Lord, and the stars of heaven fear him (Job 26:11). For this is his peace and his power, that his star may shine in the heavens, to enlighten all who believe in him. This in the Gospel: We saw, they say, his star in the east, and we came to worship him (Matt. 2:2). And in the Apocalypse of the apostle John: I am the first and the last (Rev. 22:15). I am the root and origin of David; I am the bright morning star (ibid., 16). For if, because of the name of this star, and because he is called Lucifer, you contend that the Holy Spirit is less than the Son, do you not also show that the Son, whom we taught above was foretold in the figure of that star, is lower than the Holy Spirit? Far be it; for just as the Son, announced in the image of this star, cannot be called lower than the Holy Spirit, so the Holy Spirit, if we were to compare him properly to the morning star, could not appear less than the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"CAPUT XVII.\n\nUbi catholicos detestantur quod a Spiritu sancto pec catorum veniam postulare dicuntur.\n\nSi tibi opposuerint dicentes catholicos crilego ora blasphemare, quod post Patrem et Filium a Spiritu sancto agnoscantur peccatorum veniam postulare.\n\nResponsio. Spiritum sanctam judicem, et universum mundum de peccato, de justitia, et de judicio posse arguere, Dominus in Evangelio docuit, dicens: Cum autem venerit Spiritus sanctus, ille arguet mundum de pecrato, et de justitia, et de judicio (Joan. xvi, 8). Et Isaias: Abluet Dominus, ait, sordes filiorum et filiarum Sion spiritu judicii (Isai. iv, 4). Et in Salomone: Spiritus Doinini contra illos stabit, et tanquam turbo venti dividet illos (Sap. v, 24). Item Isaias: Ecce ego in spiritu meo facio judicium, dicit Dominus ( Isai. XXVI, 9). Cur igitur ipse abnuis ut uuusquisque a judice suo pec atorum veoiam non postulet, ut mundior a peccatis et purgatior fiat, cum postulando poterit evadere? Si quo forsitan facto, aut incauta verbi prolatione, noxa incurrerat culpae, plane et couvenienter a Spiritu sancto venia postulabatur ut peccatis remissionem et indulgentiam trihuat, qui pro nobis Patrem gemitibus inenarrabilibus interpellat.","english":"CHAPTER XVII.\n\nWhere the catholics are detested because they are said to ask the Holy Spirit for forgiveness of sins.\n\nIf they have set this against you, saying that the catholics blaspheme with sacrilegious mouth, because after the Father and the Son they are acknowledged to ask the Holy Spirit for forgiveness of sins.\n\nAnswer. The Lord taught in the Gospel that the Holy Spirit is a judge, and can convict the whole world of sin, of righteousness, and of judgment, saying: But when the Holy Spirit has come, he will convict the world of sin, and of righteousness, and of judgment (John 16:8). And Isaiah says: The Lord will wash away the filth of the sons and daughters of Zion with the spirit of judgment (Isa. 4:4). And in Solomon: The Spirit of the Lord will stand against them, and like a whirlwind of wind he will divide them (Wis. 5:24). Likewise Isaiah: Behold, I make judgment in my spirit, says the Lord (Isa. 26:9). Why, then, do you yourself refuse that each one should ask his own judge for forgiveness of sins, so that he may become cleaner and purer from sins, when by asking he will be able to escape? If perhaps by some deed, or by an incautious utterance of a word, he had incurred the harm of guilt, then plainly and fittingly forgiveness was asked of the Holy Spirit, that he who intercedes for us to the Father with unutterable groanings may grant remission and pardon of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Quod autem nos sacrilegos vocas, quod secundum Trinitatis,confessionem Deum ac Dominum Spiritum sanctum esse asseruimus, vide ne tu magis ipse dignus sis hoc nomine nuncupari, dum non vis Spiritum sandum confiteri, quem Dominus per apostolos cum Patre et Filio indiscretum voluit universis gentibus intimari: Ite, inquit, baptizate omnes gentes, in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). Si cnim Spiritus sanctus in deitatis substantia Patri et Filio non coæquatur, cur in sacramento sacri bap ismatis nihil absque illo completur?\n\nCAPUT XVIII.\n\nUbi dicunt Spritum sanctum non nosse Patrem sicut unigenitus Filius.\n\nSi tibi dixerint: In eo minor est Spiritus sanctum, quia Filius tantummodo de se dicit Pairem nosse, et nullam de Spiritu sancto mentionem feci-se leg fecit].\n\nResponsio. Sicut in Christo habitat plenitudo divinitatis, ita in Spiritu sancto manifestæ sunt altitudines deitatis. Cum enim hæc Apostolus uberius et satianter affirmet, cur perfidia vestra veritatem majestatis interpellat? Nemo enim, ait, scit hominum quæ sunt honinis, nisi spiritus hominis qui inipsi est, sic et quae in Deo sunt nemo novit, nisi Spiritus Dei (/ Cor. II, 11).","english":"But as for your calling us sacrilegious because we assert, in accordance with the confession of the Trinity, that the Holy Spirit is God and Lord, see to it that you are not yourself more worthy of being called by this name, since you refuse to confess the Holy Spirit, whom the Lord willed to be made known to all nations through the apostles, together with the Father and the Son, without distinction: Go, he says, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). For if the Holy Spirit is not coequal with the Father and the Son in the substance of the Godhead, why is nothing completed in the sacrament of holy baptism without him?\n\nCHAPTER XVIII.\n\nWhere they say that the Holy Spirit does not know the Father as the only-begotten Son does.\n\nIf they have said to you: In this the Holy Spirit is less, because the Son alone says of himself that he knows the Father, and made no mention of the Holy Spirit [or made none].\n\nAnswer. Just as the fullness of the Godhead dwells in Christ, so in the Holy Spirit are the heights of the Godhead made manifest. For since the Apostle affirms these things more abundantly and sufficiently, why does your faithlessness interfere with the truth of his majesty? For no one, he says, knows the things of a man except the spirit of the man which is in him; so also the things that are in God no one knows except the Spirit of God (1 Corinthians 2:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Ecce jam non solus novit Filius, quod novit etiam Spiritus sanctus: non quia duæ personæ sunt Fibi et Spiritus sancti, in sciendo quae Dei sunt aliquam diversitatem inducit, sed unitatis communionem ideliter credentibus intimavit. In alio etiam loco sequitur idem apostolus dicens: Spiritus est, qui scrutatur etiam profunda Dei (/ Cor. II, 10). Et iterum: Nos autem non spiritum mundi accepimus, sed spiritum qui ex Deo est (Ibid., 12). Et in Evangelio Judæis de seipso Filius dicit: Vos autem non nostis eum, ego autem novi cum, qui ex ipso sum (Joan. VIII, 55). Si de Deo est Spiritus sanctus, quemadmodum de Deo esi Filius, quomodo minor erit, qui quod in Patre Filius novit, ipse cognoscit? Docuimus deinde Spiritum sanctum de Deo Patre ut Filium inenarrabiliter procedentem, quia connexa Triuitas inseparabilem in se possidet unitatem.","english":"Behold, the Son is now not alone in knowing what the Holy Spirit also knows: not that there are two persons of the Son and of the Holy Spirit, introducing some diversity in knowing the things that are of God, but he has intimately revealed the communion of unity to those who faithfully believe. In another place also the same apostle continues, saying: It is the Spirit who searches even the deep things of God (1 Cor. 2:10). And again: But we have not received the spirit of the world, but the Spirit who is from God (Ibid., 12). And in the Gospel the Son says to the Jews concerning himself: But you do not know him; I know him, who am from him (John 8:55). If the Holy Spirit is from God, just as the Son is from God, how will he be lesser, who himself knows what the Son knows in the Father? We have then taught that the Holy Spirit proceeds ineffably from God the Father as the Son does, because the connected Trinity possesses in itself an inseparable unity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"CAPUT XIX.\n\nUbi dicunt non baptizasse in nomine Spiritu. sancti, sicut in nomine Filii.\n\nSi enim dixerint tibi: Ideo minor est Spiritus sanctus quia in nomine ejus non baptizaverunt discipuli, sed in nomine Filii.\n\nResponsio. Non enim est in Trinitate diversitas, in qua est non solfim potestatis ac voluntatis individua caritas, sed etiam deitatis et majestatis aequalitas: quod enim exspectatur a Patre, invenitur in Filio, et quod invenitur in Filio, tribuitur et Spiritui sancto. Si vero distributiones Spiritus sancti curioso volueris inquirere animo, Apostolum audies praedicantem: Unicuique autem nostrum datur illuminatio Spiritus ad utilitatem: quibusdam enim per Spiritum datur spiritus sapientiæ, alii sermo scientiæ secundum eumdem Spiritum, alii fides in eodem Spiritu, alii charismata donationum in uno Spiritu, alii operatio virtutum, alii prophetia, alii discretio spiritus, alii genera lingu arum, alii interpretationes linguarum. Omnia autem haec operatur unas atque idem Spiritus distribuens propria unicuique prout vult ( I Cor. XI, 7-11 )• Ut vero in nemine Spiritus sancti baptizetur, sicut in nemine Patris et Filii, et Dominus in Evangelio testis est, et Paulus paria pronuntiat. Dominus quidem cum dicit: Baptizate gentes, in nomine PaIris, et Filii et Spiritus sancti (Matth. XXXIII, 19).","english":"CHAPTER XIX.\n\nWhere they say that the disciples did not baptize in the name of the Holy Spirit, as in the name of the Son.\n\nFor if they say to you: The Holy Spirit is therefore lesser because the disciples did not baptize in his name, but in the name of the Son.\n\nAnswer. For there is no diversity in the Trinity, in which there is not only the indivisible charity of power and will, but also the equality of deity and majesty: for what is awaited from the Father is found in the Son, and what is found in the Son is attributed also to the Holy Spirit. But if you wish to inquire with a curious mind into the distributions of the Holy Spirit, you will hear the Apostle preaching: But to each one of us is given the illumination of the Spirit for profit: for to some through the Spirit is given the spirit of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another charisms of gifts in one Spirit, to another the working of powers, to another prophecy, to another the discerning of spirits, to another kinds of tongues, to another the interpretation of tongues. But all these things one and the same Spirit works, distributing to each one as he wills (1 Cor. 12:7-11). But that baptism is administered in the name of no one of the Holy Spirit, just as in the name of no one of the Father and of the Son, both the Lord is a witness in the Gospel, and Paul declares the same things. The Lord indeed when he says: Baptize the nations, in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Apostolis vero cum omnes nos Spiritu baptizatos insinuat atque confirmat: Etenim nos omnes, ait, in uno Spiritu baptizati sumus, sive Judæi, siv. Græci, sive servi, sive liberi, et omnes in uno Spiritu potati sumus ( I Cor. XII, 13). Et iterum: In qno credentes signati estis in Spiritu sancto promissionis, qui est pignus haereditatis nostræ in redemptionem adoptionil (Ephes. I, 13). Et iterum: Ut det vobis secundum divitias glorie suæ, virtute confortari per Spiritum sanctum, in interiorem hominem, habitare Christum in cordibus vestris (Ephes. III, 16). Et iterum: Nolo vos ignorare, fratres, quia patres vestri omnes suh nube fuerunt, et omnes in Moysen baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt (1 Cor. X. I). In istis igitur testimoniis hoc solummodo divinitati Spiritus sancti deest, quod perfidix vestrae minus est.","english":"But when he indicates and confirms to the apostles that we are all baptized in the Spirit: \"For we were all,\" he says, \"baptized in one Spirit, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit\" (1 Cor 12:13). And again: \"In whom, believing, you were sealed with the Holy Spirit of promise, who is the pledge of our inheritance unto the redemption of adoption\" (Eph 1:13). And again: \"That he may grant you according to the riches of his glory, to be strengthened with power through the Holy Spirit in the inner man, that Christ may dwell in your hearts\" (Eph 3:16). And again: \"I do not want you to be ignorant, brothers, that your fathers were all under the cloud, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink\" (1 Cor 10:1). In these testimonies, therefore, the only thing lacking to the divinity of the Holy Spirit is what is lacking to your faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"LIBER TERTIUS.\n\nDE UNITATE PATRIS ET FILII, ET SPIRITUS SANCTI.\n\nIn his testimoniis unitas Trinitatis ostenditur, dum quod Pater vOcatur, vel etiam operatur, hoc Filius et Spiritus sanctus nuncupentur, vel eadem o, erentur.\n\nCAPUT PRIMUM.\n\nDe communi deitatis vocabulo.\n\nDeus Pater, Deus Filius, Deus Spiritus sanctus. De Patre in Apostolo: Unus Deus Pater, ex quo omnia (I Cor. VIII. 6). Et iterum: Non est Deus nisi unus (Ibid., 4). De Filio in psalmo XCIX (Vers. 3): Scitote quoniam Dominus ipse est Deus, ipse fecit nos, et non ipsi nos. De Spiritu saneto in Apostolo: Spiritus est Deus (II Cur. III, 17). Et in Evangelio: Quia Deus ipse est (Joan. IV, 24).\n\nCAPUT II.\n\nUbi omnis Trinitas Dominus nuncupatur.\n\nDominus Pater dicitur, Dominus Filius, Dominus Spiritus sanctus. De Patre in Levitico: Ego sum Dominus Deus vester, qui liberavi vos de terra Ægypti (Levit. XIX, 36). De Filio in psalmo xcv (Vera. 10): 'icite in nationibus, Dominus regnavit a ligno. De Spiritu sancto in Apostolo: Divisiones ministrationum sunt, idem ipse Dominus (/ Cor. XII, 5). Item ibi: Dominus autem spirituS est.","english":"BOOK THREE.\n\nON THE UNITY OF THE FATHER AND THE SON AND THE HOLY SPIRIT.\n\nIn these testimonies the unity of the Trinity is shown, in that what is called the Father, or even what he does, the Son and the Holy Spirit are named, or the same things are done.\n\nCHAPTER ONE.\n\nOn the common term of deity.\n\nGod the Father, God the Son, God the Holy Spirit. Concerning the Father, in the Apostle: One God the Father, from whom are all things (1 Cor 8:6). And again: There is no God but one (ibid., 4). Concerning the Son, in Psalm 99 (v. 3): Know that the Lord himself is God; he made us, and not we ourselves. Concerning the Holy Spirit, in the Apostle: The Spirit is God (2 Cor 3:17). And in the Gospel: For God himself is (John 4:24).\n\nCHAPTER TWO.\n\nWhere the whole Trinity is called Lord.\n\nThe Father is called Lord, the Son Lord, the Holy Spirit Lord. Concerning the Father, in Leviticus: I am the Lord your God, who freed you from the land of Egypt (Lev 19:36). Concerning the Son, in Psalm 95 (v. 10): Say among the nations, The Lord has reigned from the wood. Concerning the Holy Spirit, in the Apostle: There are divisions of ministries, but the same Lord (1 Cor 12:5). Likewise there: Now the Lord is the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"CAPUT III.\n\nDe communi omnipotentia Trinitatis.\n\nOmnipotens Pater, omnipotens Filius, omnipotens Spiritus sanctus (II Cor. III, 17). De Patre in Salomone: Omnipotens sermo tuus exsiliens a regalibus sedibus venit (Sap. XVIII, 15). De Filio ubi supra: Unus enim altissimus creator omnipotens, rex potens et metuendus nimis (Eccli. i, 8). De Spiritu sancto ubi supra: Est enim in sapientia spiritus intelligentiæ sanctus, unicus (Sap. vII, 22), et infra, omnia potens (Ibid., 27).\n\nCAPUT IV.\n\nDe commum potentia Trinitatis.\n\nPotens Pater, potens Filius, potens Spiritus sanctus. De Patre ad Corinthios: Potens est autem Deus omnem gratiam abundare facere in vobis (II Cor. IX. 8). Item ibi: Ut fides vestra non sit in sapientia hominum, sed in potentia Dei ( I Cor, II, 5). De Filio ubi supra: Congregatis vobis, et meo spiritu cum omnipotentia Domini nostri Jesu Christi (I Cor. V 4). Item in secunda; An experimentum quæritis ejus qui in me loquitur Cbristus? qui in vobis non infirmatur, sed potens est (II Cor. XIII, 3). De Spiritu sancto ubi supra: Non enim audeo aliquid horum loqui, quæ non perfecerit Spiritus per me in obedientiam gentium, verbo et factis, in potestate signorum et prodigiorum, in potentia Spiritus (Rom. xv, 18). Et iterum: Densantem spei repleat vos omni gaudio et pace in credendo, ut abundetis spe et potentia Spiritus sancti (Ibid., 13).","english":"CHAPTER III.\n\nOn the common omnipotence of the Trinity.\n\nThe Father almighty, the Son almighty, the Holy Spirit almighty (II Cor. 3:17). Concerning the Father, in Solomon: Your almighty word leaped from the royal thrones and came (Wis. 18:15). Concerning the Son, as above: For there is one most high, the almighty creator, a powerful king and greatly to be feared (Sir. 1:8). Concerning the Holy Spirit, as above: For in wisdom there is a holy spirit of understanding, unique (Wis. 7:22), and below, all-powerful (ibid., 27).\n\nCHAPTER IV.\n\nOn the common power of the Trinity.\n\nThe Father powerful, the Son powerful, the Holy Spirit powerful. Concerning the Father, to the Corinthians: God is able to make all grace abound in you (II Cor. 9:8). Likewise there: That your faith may not rest in the wisdom of men, but in the power of God (I Cor. 2:5). Concerning the Son, as above: When you are gathered together, and with my spirit, with the omnipotence of our Lord Jesus Christ (I Cor. 5:4). Likewise in the second: Do you seek a proof of him who speaks in me, Christ? He who is not weak in you, but is powerful (II Cor. 13:3). Concerning the Holy Spirit, as above: For I dare not speak of any of those things which the Spirit has not accomplished through me for the obedience of the Gentiles, in word and deed, in the power of signs and wonders, in the power of the Spirit (Rom. 15:18). And again: May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Spirit (ibid., 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"CAPUT V.\n\nDe communi paternitatis vocabulo.\n\nPater Deus, Pater Filius, Pater Spiritus sanctus. De Patre Apostolus: Unus Deus Pater, ex quo omnia (I Cor. VIII, 6). Etiterum: Deus et Pater Domini nostri Jesu Christi scit, qui est benedictus in sæcula (II Cor. II, 31). De Filio in cantico Deuteronomio: Nonne hic pater tuus possedit te, et fecit, et constituit te (Deut. XXXVI, 6)? Et Isaias: Puer natus est nobis, filius datus est nobis Isai. ix, 6). Et infra: Deus fortis, pater futuri sæculi, princeps pacis. De Spiritu sancto ad Hebræos: Homines quidem nostrae carnis babebamus correptores, et verebamur in eis, quanto magis subjiciemur Patri spiritus, et obediemus ei ut vivamus? Illi quidem paucis diebus pro voluntate sua, sicut ipsis videbatur, disciplinam dabant: spiritus autem ad utilitatem accipiendam sanctificationis suæ (Hebr. XII, 9).","english":"CHAPTER V.\n\nOn the common term of fatherhood.\n\nGod the Father, the Son the Father, the Holy Spirit the Father. Concerning the Father, the Apostle says: One God the Father, from whom are all things (I Cor. 8:6). And again: God and the Father of our Lord Jesus Christ knows, who is blessed forever (II Cor. 2:31). Concerning the Son, in the song of Deuteronomy: Is he not your father who possessed you, and made you, and established you (Deut. 36:6)? And Isaiah: A child is born to us, a son is given to us (Isa. 9:6). And below: God the mighty, the father of the world to come, the prince of peace. Concerning the Holy Spirit, to the Hebrews: We indeed had fathers of our flesh to correct us, and we revered them; how much more shall we be subject to the Father of spirits, and obey him that we may live? For they indeed for a few days gave us discipline according to their own will, as it seemed good to them; but the Spirit for the receiving of the benefit of his sanctification (Heb. 12:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"CAPUT VI.\n\nUbi sanctus omnis Trinitas appellatur.\n\nSanctus Pater, sanctus Filius, sanctus Spiritus sanctus. De Patre in Esdra: Quoniam sanctus Deus est veriLas. Et in Levilico: Sancti estotc, quoniam et ego sanctus sum Dominus Deus vester (Levit. XI, 44). De Filio in Evangelio: Scio te qui sis tu sanctus Dci (Marc. I, 24). Item ibi: Quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). De Spiritu san to in Salomone: Sanctus enim Spititus disciplinae effugiet fictum, et auferet se a cogitationibus quæ sunt liue intellectu (Sap. I, 5).\n\nCAPUT VII.\n\nDe communi principatu Trinitatis.\n\nPrinceps Pater, princeps Filius, princeps Spiritus sanctus. De Patre in Judicum: Dixit ad eos Gedeon: Non principabor ego vestri, neque filius metis, sed Dens princeps est in vobis (Judic. VIII, 23). Et in Numeris: Non erit labor in Jacob, neque videbitur labor in Israel, quoniam Dominus Deus ejus cum eo, et ipse præclarus princeps cum ipso (Num. XXIII, 21). De Filio in Epistola Petrus apostolus: Pascite gregcm Dei, qui est in vobis, non quasi coacti, sed voluntarie ex animo, ut cum apparuerit princeps pastorum accipiatis immarcessibilem coronam (I Petr. V, 2, 3). De Spiritu sancto, psalmo L (Vers. 14): Redde mihi lætitiam salutaris tui, et Spiritu principali confirma me.","english":"CHAPTER VI.\n\nWhere the whole Holy Trinity is named.\n\nThe Father is holy, the Son is holy, the Holy Spirit is holy. Concerning the Father in Ezra: For God is holy, the truth. And in Leviticus: Be holy, for I the Lord your God am holy (Lev. 11:44). Concerning the Son in the Gospel: I know who you are, the holy one of God (Mark 1:24). Likewise in the same place: What is born of you is holy, and will be called the Son of God (Luke 1:35). Concerning the Holy Spirit in Solomon: For the holy Spirit of discipline will flee from deceit, and will withdraw himself from thoughts that are without understanding (Wis. 1:5).\n\nCHAPTER VII.\n\nOn the common principality of the Trinity.\n\nThe Father is Prince, the Son is Prince, the Holy Spirit is Prince. Concerning the Father in Judges: Gideon said to them: I will not rule over you, neither shall my son, but God is prince among you (Judg. 8:23). And in Numbers: There shall be no labor in Jacob, nor shall labor be seen in Israel, because the Lord his God is with him, and he himself is a renowned prince with him (Num. 23:21). Concerning the Son, the apostle Peter in his Epistle: Feed the flock of God which is among you, not as though compelled, but willingly from the heart, so that when the prince of shepherds appears, you may receive an unfading crown (1 Pet. 5:2-3). Concerning the Holy Spirit, in Psalm 50 (v. 14): Restore to me the joy of your salvation, and confirm me with the princely Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"CAPUT VIII.\n\nQuod regis vocabulo oniM Trinitas appellatur.\n\nRex Pater, rex Filius, rex Spiritus sanctus. De Patre in tsaia, Dominus rex magnus, et dives iu operibus suis (Isai. XXXIII, 22). Et in psalmo: Deus autem rex noster ante saecula operatus est salutem in medio terræ (Psal. LXXIII, 12). De Filioin Apocalypsi: Et exercitus cælestis sequebatur eum in equis albis, induti byssinnm mundum (Apoc. xix, 14). Et infra: Et habet in vestimento et in femore suo nomen scriptum: Rex Regum, et Dominus dominantium (Ibid., 16). De Spiritu sancto in Isaia: Vidi Dominum regem Sabaotb oculis meis (Isai. VI, 5). Et audivi vocem dicentem mihi: Quem mittam, et quis ibit ad populum istum? Et dixi: Ecce ego sum,mitte me. Et dixit ad me: Vade, et die populo huic. Aure audietis etnon intelligetis, et videntes videbitis, et non videbitis (Ibid., 8). Ut Spiritum sanctum fuisse advertas, Paulum audi Judæos in Actibus increpantem: Bene, inquit, Spiritus sanctus locutus est ad patres vestros: Aure audietis, et non intelligetis, et videntes videbilis, et non videbitis (Act. lXVIII, 26).","english":"CHAPTER VIII.\n\nThat the whole Trinity is called by the name of king.\n\nThe Father is king, the Son is king, the Holy Spirit is king. Concerning the Father in Isaiah: The Lord is a great king, and rich in his works (Isa. 33:22). And in the psalm: But God is our king before the ages; he has wrought salvation in the midst of the earth (Ps. 73:12). Concerning the Son in the Apocalypse: And the heavenly army was following him on white horses, clothed in fine linen, clean (Rev. 19:14). And below: And he has a name written on his garment and on his thigh: King of Kings, and Lord of Lords (ibid., 16). Concerning the Holy Spirit in Isaiah: I have seen the Lord, the king of Sabaoth, with my eyes (Isa. 6:5). And I heard a voice saying to me: Whom shall I send, and who will go to this people? And I said: Behold, here I am; send me. And he said to me: Go, and say to this people. With the ear you shall hear and not understand, and seeing you shall see and not see (ibid., 8). That you may perceive it was the Holy Spirit, hear Paul rebuking the Jews in the Acts: Well, he says, did the Holy Spirit speak to your fathers: With the ear you shall hear and not understand, and seeing you shall see and not see (Acts 28:26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"CAPUT IX.\n\nUbi omnia Trinitas Judicis vocabulo nmcupatur.\n\nJudex pater, judex Filius, jadex Spiritus sanctus. De Patre in psalmo XLIX (Vers. 6): Et annuntiabunt coeli justitiam ejus, quoniam Deus judex est. Et in septimo (Vers. 12): Deus judex justus, fortis et patiens. ne Filio in Canonicis: Ecce enim judex ante januam assistit (lac. v, 9). De Spiritu sancto: Et nunc revelabilur homo peccati, filius perditionis, quem interficiet Dominus spiritu oris sui ( II Thess. II, 3, 8). Et in Isaia: Ecce ego in spiritu meo facio judicium, dicit Dominus Deus.\n\nCAPUT X.\n\nDe communi perfectione.\n\nPerfectus Pater, perfectus Filius, perfectus Spiritus sanctus. De Patre in Evangelio: Estote ergo perfecti, sicut Pater vester coelestis perfectus est (Matth. v, 48). De Filio ad Uebraeos: Ex bis enim quæ passus est didicit ubediens fieri, qui etiam perfectus factus est omnibus obedientibus sibi (Hebr. V, 8). De Spiritu saneto ubi supra: Sed accessistis ad montem Sion, et ad civitatem viventis Jerusalem (Hebr. XII, 22). Et infra: Et ad spiritum justorum perfectorum (Ibid., 23).","english":"CHAPTER IX.\n\nWhere the whole Trinity is called by the name of Judge.\n\nThe Father is judge, the Son is judge, the Holy Spirit is judge. Concerning the Father, in Psalm 49 (v. 6): And the heavens shall declare his righteousness, for God is judge. And in the seventh (v. 12): God is a just judge, strong and patient. Concerning the Son, in the Canonical Epistles: Behold, the judge stands before the door (James 5:9). Concerning the Holy Spirit: And now shall the man of sin be revealed, the son of perdition, whom the Lord shall slay with the spirit of his mouth (2 Thess. 2:3, 8). And in Isaiah: Behold, I in my spirit do judgment, says the Lord God.\n\nCHAPTER X.\n\nConcerning the common perfection.\n\nThe Father is perfect, the Son is perfect, the Holy Spirit is perfect. Concerning the Father, in the Gospel: Be therefore perfect, as your heavenly Father is perfect (Matt. 5:48). Concerning the Son, to the Hebrews: For by these things which he suffered he learned to become obedient, who was also made perfect for all who obey him (Heb. 5:8). Concerning the Holy Spirit, where above: But you have come to Mount Zion, and to the city of the living Jerusalem (Heb. 12:22). And below: And to the spirit of the just made perfect (Ibid., 23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"CAPUT XI.\n\nDe communi veritate.\n\nVerus Pater, vens Filius, verus Spiritus sanctus. De Patre in Salomone: Dens noster suavis et verus est: nosse autem te consummatio justitiæ est (Sap. XV, i, 3). De Filio in Joanne: Ut simus in vero Filio ejus Jesu Christo, hic est Deus verus, et vita æterna (I Joan. v, 20). De Spiritu sanct. in Evangelio: Cum venerit Paracletus ille spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13).\n\nCAPUT XII.\n\nDe justi comparatione.\n\nJustus Pater, justus Filius, justus Spiritus sanctus. De Patre in Exodo: Vocavit autem Pharao Moysen et Aaron, et dixit eis: Peccavi nunc, nam Deus justus est, ego autem et populus mens impii (Exod. IX. 27). De Filio in Sophonia: Dominus joftus in medio tui, non facies injuste (SopA. ut, 5). Et in epistola Joannis: Sicut docuit vos manere in co (1 Joan. II, 27). Et infra: Quod si scitis quia justus est, scitis quia omnis qui facit justitiam, ex ipso est (Ibid., 29). De Spiritu sancto in Apostolo: Magnum pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu (1 Tim, III, 16).","english":"CHAPTER XI.\n\nConcerning the common truth.\n\nThe Father is true, the Son is true, the Holy Spirit is true. Concerning the Father, in Solomon: Our God is sweet and true; but to know you is the perfection of righteousness (Wisdom 15:1, 3). Concerning the Son, in John: That we may be in his true Son Jesus Christ; this is the true God, and eternal life (1 John 5:20). Concerning the Holy Spirit, in the Gospel: When that Paraclete, the Spirit of truth, shall come, he will teach you all truth (John 16:13).\n\nCHAPTER XII.\n\nConcerning the comparison of the just.\n\nThe Father is just, the Son is just, the Holy Spirit is just. Concerning the Father, in Exodus: But Pharaoh called Moses and Aaron, and said to them: I have sinned now, for God is just, but I and my people are impious (Exodus 9:27). Concerning the Son, in Zephaniah: The Lord is just in the midst of you, he will not do injustice (Zephaniah 3:5). And in the epistle of John: As he has taught you to remain in him (1 John 2:27). And below: If you know that he is just, you know that everyone who does righteousness is of him (ibid., 29). Concerning the Holy Spirit, in the Apostle: The great mystery of godliness, which was manifested in the flesh, was justified in the spirit (1 Timothy 3:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"CAPUT XIII..\n\nDe communi fortitudine.\n\nFortis Pater, fortis Filius, fortis Spiritus sanctus. De Patre iti Isaia: Deus foritis et potens, magni nominis, Domine (Isai. XXVIII, 2). De Filio in psalmo centesimo septimo decimo: Fortitudo mea et laudatio mea Dominus (Vers. 14). De Spiritu sancto in Salomone: In timore Dei Spiritus fortitudinis, et in viis ejus pax et vita æterna (Prov. XIV, 26).\n\nCAPUT XIV.\n\nDe communi judicio.\n\nJudicat Pater, judicat Filius, judicat Spiritus sanctus. De Patre in psalmo XLII (Vers. 1): Judica me, Deus, et discerne causam meam. De Filio in psalmo IX (Vers. 9): Praeparavit in judicio thronum suum, et ipse judicabit orbem terrae in æquitate. De Spiritu sancto in Isaia: Et abluei Dominus sordes filiorum et filiarum Sion, et sanguinem purgabit de medio eorum Spiritu judicii (Isai. IV, 4).\n\nCAPUT XV.\n\nDe communi opere Trinitatis.","english":"CHAPTER XIII.\n\nConcerning the common strength.\n\nThe Father is strong, the Son is strong, the Holy Spirit is strong. Concerning the Father in Isaiah: God is strong and mighty, of great name, O Lord (Isa. 28:2). Concerning the Son in the one hundred seventeenth psalm: The Lord is my strength and my praise (v. 14). Concerning the Holy Spirit in Solomon: In the fear of God is the Spirit of strength, and in his ways are peace and eternal life (Prov. 14:26).\n\nCHAPTER XIV.\n\nConcerning the common judgment.\n\nThe Father judges, the Son judges, the Holy Spirit judges. Concerning the Father in psalm 42 (v. 1): Judge me, O God, and discern my cause. Concerning the Son in psalm 9 (v. 9): He has prepared his throne in judgment, and he himself will judge the world in equity. Concerning the Holy Spirit in Isaiah: And the Lord shall wash away the filth of the sons and daughters of Zion, and shall purge blood from the midst of them by the Spirit of judgment (Isa. 4:4).\n\nCHAPTER XV.\n\nConcerning the common work of the Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Operatur Pater, operatur Filius, operatur Spiritus sanctus. De Patre ad Pbilippenses: Deus est qui operatur in vobis et velle (Philip. II, 13). De Filio in Evangelio: Me oportet operari opera ejus qui misit me, donec dies est (Joan. II, 4). De Spiritu sancto in Apostolo: Operatur autem unus atque idem spiritus, dividens singulis propria prout vult ( I Cor., XII, 11).\n\nCAPUT XVI.\n\nQuod nomen Excelsi omnis Trinitas sortiatur.\n\nExcelsus Pater, excelsus Filius, excelsus Spiritus sanctus. De Patre in Daniele: Signa et prodigia quae fecit mecum Deus excelsus (Dan. III, 99). Et in psalmo LXXVII (Vers. 35): Deus excelsus redemptor eorum est. De Filio in psalmo centesimo duodecimo (Vers. 4): Excelsus super omnes gentes Dominus, et super cœlos gloria ejus. De Spiritu sancto in Isaia: Hæc dicit Excelsus, in excelsis habitans in æternum, Sanctus in sanctis, Dominus exce sus nomen ei, in sanctis requiescens (Isai. LVII, 15).","english":"The Father works, the Son works, the Holy Spirit works. Concerning the Father, to the Philippians: It is God who works in you both to will (Phil. 2:13). Concerning the Son, in the Gospel: I must work the works of him who sent me, while it is day (John 9:4). Concerning the Holy Spirit, in the Apostle: But one and the same Spirit works, dividing to each one his own gifts as he wills (1 Cor. 12:11).\n\nCHAPTER XVI.\n\nThat the whole Trinity shares the name \"Most High.\"\n\nThe Father is Most High, the Son is Most High, the Holy Spirit is Most High. Concerning the Father, in Daniel: The signs and wonders which the Most High God has wrought with me (Dan. 3:99). And in Psalm 77: The Most High God is their redeemer (Ps. 78:35). Concerning the Son, in Psalm 112: The Lord is Most High over all the nations, and his glory is above the heavens (Ps. 113:4). Concerning the Holy Spirit, in Isaiah: Thus says the Most High, who dwells on high forever, Holy among the holy ones, the Lord, exalted is his name, resting among the holy ones (Isa. 57:15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"CAPUT XVII.\n\nQuod ignis omnis Trinitas appellatur.\n\nignis Pater, ignis Filius, ignis Spiritus sanctus. De Patre in Deuteronomio: Observate ne faciatis vobis ipsis vel simulacrum omnium de quibus præcepit tibi Deus, quoniam Dominus Deus tuus ignis consumens est (Deut. IV, 23) De Filio in psalmo centesimo decimo octavo (Vers. 146): Ignitum verbum tuum nimis, et servus tuus dilexit illud. De Spiritu sancto in Actibus: Et visae sunt illis divisæ liugux tanquam ignis, seditque super unumquemque eorum, et repleti sunt Spiritu sancto (Act. II, 5).\n\nCAPUT XVIII.\n\nQuod lux omnis Trinitas dicatur.\n\nLux Pater, lux Filius, lux Spiritus sanctus. De Patre in Joannis Epistola: Deus lux est, et tenebrae in eo non sunt ullæ (I Joan. I, 5). De Filio in Evangelio: Ego sum lux hujus mutidi: qui persequitur me, non ambulat in tenebris, sed habebit lumen vitæ (Joan. VIII, 12). De Spiritu sancto in Ezechiele: Ecco spiritus Domini surgens veniebat ab aquilone, et in circuitu ejus lux refulgens (Ezech. I, i).","english":"CHAPTER XVII.\n\nThat the whole Trinity is called fire.\n\nFire is the Father, fire the Son, fire the Holy Spirit. Concerning the Father, in Deuteronomy: Take heed lest you make for yourselves even a likeness of all the things which the Lord your God has commanded you, for the Lord your God is a consuming fire (Deut. 4:23). Concerning the Son, in the hundred and eighteenth psalm (verse 146): Your word is exceedingly fiery, and your servant has loved it. Concerning the Holy Spirit, in the Acts: And there appeared to them divided tongues as of fire, and it sat upon each one of them, and they were filled with the Holy Spirit (Acts 2:5).\n\nCHAPTER XVIII.\n\nThat the whole Trinity is called light.\n\nLight is the Father, light the Son, light the Holy Spirit. Concerning the Father, in the Epistle of John: God is light, and in him there is no darkness at all (1 John 1:5). Concerning the Son, in the Gospel: I am the light of this world: he who follows me does not walk in darkness, but will have the light of life (John 8:12). Concerning the Holy Spirit, in Ezekiel: Behold, the spirit of the Lord came rising from the north, and round about him a shining light (Ezek. 1:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"CAPUT XIX.\n\nDe communi bonitate Trinitatis.\n\nBonus Pater, bonus Filius, bonus Spiritussanctus. De Patre in psalmo LXXII ( Vera. 1): Quam bonus Deus Israel rectis corde. Dc Filio: Ego sum pastor bonus (Joan. x, 11). Et, Magister bone, quid boni faciam ut habeam vitam æternam (Matth. XIX, 16)? De Spiritu sancto in Esdra: Spiritum tuum honum dedisti eis (II Esdr. IX, 20). Et in Salomone: Bonus Spiritus tuus in omnibus (Sap. xn, 1).\n\nCAPUT XX.\n\nDe communi magnitudine Trinitatis.\n\nMagnus Pater, magnus Filius, magnus Spiritus sanctus. De Patre in Exodo: Nunc intellexi quoniam magnus est Deus (Exod. XVIII, 11). Et in psalmo octuagesimo quinto (Vers. 10): Tu es Deus solus magnus. De Filio ad Titum: Exspectantes beatam spem, et adventum gloriæ magni Dei, et Salvatoris nostri Jcsu Christi (Tit. II, 15). De Spiritu sancto in Regnorum, ait Dominus ad Etiam: Egredere, et sta in monte coram me, et ecce Dominus transit et spiritus magnus et fortis, subvertens, et conterens petram ante Dominum (111 Reg. XIX, 11).","english":"CHAPTER XIX.\n\nConcerning the common goodness of the Trinity.\n\nGood is the Father, good the Son, good the Holy Spirit. Concerning the Father, in Psalm 72: How good is God to Israel, to those who are upright of heart. Concerning the Son: I am the good shepherd (John 10:11). And, Good teacher, what good must I do to have eternal life (Matthew 19:16)? Concerning the Holy Spirit, in Ezra: You gave them your good Spirit (2 Ezra 9:20). And in Solomon: Your good Spirit is in all things (Wisdom 12:1).\n\nCHAPTER XX.\n\nConcerning the common greatness of the Trinity.\n\nGreat is the Father, great the Son, great the Holy Spirit. Concerning the Father, in Exodus: Now I have understood that great is God (Exodus 18:11). And in Psalm 85: You alone are God, great. Concerning the Son, to Titus: Awaiting the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ (Titus 2:13). Concerning the Holy Spirit, in Kings, the Lord says to Elijah: Go out and stand on the mountain before me, and behold, the Lord passes by, and a great and strong spirit, overthrowing and crushing the rock before the Lord (1 Kings 19:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"CAPUT XXI.\n\nDe communi virtute Trinitatis.\n\nVirtus Patris, virtus Filii, virtus Spiritussancti. Do Patre ad Romanos: Non enim confundor de Evangelio: Virtus enim est in salutem omni credenti (Rom. i, 16). De Filio ad Corinthios: Libentissime igitur gloriabor in infirmilatibus meis, ut inhabitet virtus Christi in me (II Cor. III, 9). Et de Spiritu sancto ad Thessalonicenses: Scientes, fratres, electi a Deo, dilectionem vestram, quia Evangelium nostrum non fuit apud vos in verbo tantum, sed in virtute Spiritus sancti (I Thes. i, 4).\n\nCAPUT XXII.\n\nUbi fons omnis Trinitas dicitur.\n\nFons Pater, fons Filius, fons Spiritus sanctus. De Patre in Jeremia: Haec dicit Domninus Deus Israel. Duo mala fecit populus meus, me reliquerunt fontem aquæ vitæ, et foderunt sibi lacus detritos, qui aquam non possunt continere (Jer. II, 13) De Filio in Salomone: Fons sapientiae verbum Dei in excelsis (Eccli. 1, 5). De Spiritu sancto in Isaia: Ecce nomen Dei post multum tempus venit, ardens in ira indignationis voravit gentes, ct spiritus velut fons aquæ in valle trahens (Isai. xxx, 27),","english":"CHAPTER XXI.\n\nConcerning the common power of the Trinity.\n\nThe power of the Father, the power of the Son, the power of the Holy Spirit. Concerning the Father, to the Romans: For I am not ashamed of the Gospel: for it is the power unto salvation to everyone who believes (Rom. 1:16). Concerning the Son, to the Corinthians: Most gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me (2 Cor. 12:9). And concerning the Holy Spirit, to the Thessalonians: Knowing, brothers, chosen by God, your love, that our Gospel was not with you in word only, but in the power of the Holy Spirit (1 Thess. 1:4-5).\n\nCHAPTER XXII.\n\nWhere the Trinity is called the fountain.\n\nThe Father is a fountain, the Son a fountain, the Holy Spirit a fountain. Concerning the Father, in Jeremiah: Thus says the Lord God of Israel. My people have done two evils: they have forsaken me, the fountain of living water, and have dug for themselves broken cisterns, which cannot hold water (Jer. 2:13). Concerning the Son, in Solomon: The fountain of wisdom is the word of God on high (Sir. 1:5). Concerning the Holy Spirit, in Isaiah: Behold, the name of God comes after a long time, burning in the wrath of indignation he has devoured the nations, and the spirit like a fountain of water drawing in the valley (Isa. 30:27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"CAPUT XXIII.\n\nUbi fluvins omnisTrinitas dicitur.\n\nFluvius Pater, fluvius FiMus, fluvius Spiritus sanctus. De Patre in Salomone: Benedictio Dei tanquam fluvius inundans (Eccli. XXIII, 27), et in psalmo LXIV (Veri. 10): Fluvius Dei repletus est aqua. De Filio in Isaia: Hæc dicit Dominus: Ego declinabo in eis ut fluvius pacis, et ut torrens inundans gloriam gentium (Is ai. LXVI, 12). Item ibi: Et apparebit in Sion sicut fluvius decurrens, et clarus in terra sitienti (Isai. LIX, 20). De Spiritu sancto in Evangelio: In die festo magno stabat Jesus, et clamabat dicens: Quisquis credit in me, sicut dicit Scriptura, lumina de ventre ejus fluent aquæ vivæ. Hoc autem dicebat de Spiritu, quem accepturi erant credentes in cum (Joan. VII, 37).\n\nCAPUT XXIV.\n\nUbi Verbum Spiritus sanctus dicitur sicut Filius.\n\nVerbum Dei Patris Filius, Verbum Dei Spiritus sanctus. De Filio in Evangelio: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 4). Et in Apocalypsi: Et erat coopertus vestimentum aspersum sanguine, et vocabitur nomen ejus Verbum Dei (Apoc. XIX, 13). De Spiritu sancto ad Epbesios: In omnibus assumentes acutum fidei, in quo possitis omnia jacula nequissimi candentia exstinguere, et galeato salutis, et gladium spiritus, quod est Verbum Dei (Ephes. VI, 16).","english":"CHAPTER XXIII.\n\nWhere every [person of the] Trinity is called a river.\n\nThe Father is a river, the Son is a river, the Holy Spirit is a river. Concerning the Father, in Solomon: The blessing of God is like an overflowing river (Sirach 23:27), and in Psalm 64 (ver. 10): The river of God is filled with water. Concerning the Son, in Isaiah: Thus says the Lord: I will turn toward them like a river of peace, and like a torrent overflowing with the glory of the nations (Isaiah 66:12). Likewise in the same place: And he shall appear in Zion like a running river, and clear in a thirsty land (Isaiah 59:20). Concerning the Holy Spirit, in the Gospel: On the great feast day Jesus stood and cried out, saying: Whoever believes in me, as the Scripture says, from his belly shall flow rivers of living water. But this he said of the Spirit, whom those who believed in him were to receive (John 7:37).\n\nCHAPTER XXIV.\n\nWhere the Holy Spirit is called the Word, just as the Son is.\n\nThe Word of God the Father is the Son; the Word of God is the Holy Spirit. Concerning the Son, in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). And in the Apocalypse: And he was covered with a garment sprinkled with blood, and his name is called the Word of God (Revelation 19:13). Concerning the Holy Spirit, to the Ephesians: In all things taking up the sharp [shield] of faith, by which you may be able to extinguish all the burning darts of the wicked one, and having put on the helmet of salvation, and the sword of the Spirit, which is the Word of God (Ephesians 6:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"CAPUT XXV.\n\nQuod caritas omnis Trinitas appelletur.\n\nCaritas Pater, caritas Filius, caritas Spiritus sanctus. De Patre in ioannis Epistola: Filioli, Deus caritas est, et qui manet in caritate, in Deo manet, et Deus in eo (1 Joan. iv, 16). De Filio ad Corinthios: Sive enim mente excessimus Deo; sive sobrii sumus, vobis; caritas enim Christi urget nos (II Cor. v, 13). De Spiritu sancto ad Romanos; Obsecro itaque vos, fratres, per Dominum nostrum Jesum Christum, et per caritatem Spiritus sancti (Rom. xv, 30). Et ad Galatas: In libertate vocati estis (Gal. v, 13). Et infra: sed per caritatem spiritus servite in invicem. Et ad Corinthios inquit: Vultis veniam ad vos in virga, au in caritate spiritus (/ Cor. IV, 21)?\n\nCAPUT XXVI.\n\nQuod vitam æternam omnis Trinitas largiatur.\n\nVitam æternam dat Pater, banc Filius, hanc Spiritus sanctus. De Patre in Joannis Epistola: Qui non credit Deo, mendacem facit eum, quia non credit testimonio quod testatus est de Filio suo: et hoc est testimonium, quoniam vitam aeternam dedit nobis Deus (I Joan. v, 10). De Filio in Evangelio: Oves meae vocem meam audiunt, et sequuntur me, et ego vitam aeternam do eis ( Joan. x, ). Et in Epistola Joannis: Qui habet Filium, habet vitam aeternam (I Joan. v, 12).","english":"CHAPTER XXV.\n\nThat love is the name given to the whole Trinity.\n\nThe Father is love, the Son is love, the Holy Spirit is love. Concerning the Father, in the Epistle of John: Little children, God is love, and he who abides in love abides in God, and God in him (1 John 4:16). Concerning the Son, to the Corinthians: For whether we were beside ourselves, it was for God; or whether we are sober, it is for you; for the love of Christ urges us on (2 Cor. 5:13). Concerning the Holy Spirit, to the Romans: I beseech you therefore, brethren, through our Lord Jesus Christ, and through the love of the Holy Spirit (Rom. 15:30). And to the Galatians: You have been called to freedom (Gal. 5:13). And below: but through the love of the Spirit serve one another. And to the Corinthians he says: Do you wish me to come to you with a rod, or in the love of the Spirit (1 Cor. 4:21)?\n\nCHAPTER XXVI.\n\nThat the whole Trinity bestows eternal life.\n\nThe Father gives eternal life, the Son gives it, the Holy Spirit gives it. Concerning the Father, in the Epistle of John: He who does not believe God has made him a liar, because he has not believed the testimony which he has testified concerning his Son: and this is the testimony, that God has given us eternal life (1 John 5:10). Concerning the Son, in the Gospel: My sheep hear my voice, and they follow me, and I give them eternal life (John 10). And in the Epistle of John: He who has the Son has eternal life (1 John 5:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"De Spiritu sancto ad Galatas: Qui seminat in carne sua, de carne et metet corruptionem: qui autem seminat in spiritu, de spiritu metet vitam aeleruam (Gal. VI. 8).\n\nCAPUT XXVII.\n\nQuod pacem omnis Trinitas tribuat.\n\nPacem dat Pater, pacem dat Filius, pacem dat Spiritus sanctus. Item ibi: Deus noster, pacem da nobis (Gal. I, 3). Et Apostolus: Deus autem pacis det vobis pacem (II Thess. III, 16). Et iterum: Deus autem spci adimpleat vos omni gaudio et pace, ut abundetis et glorificetis Patrem Dotum! nostri Jesu Christi (Rom. xv, 13). De Filio in Numeris: Haec dicit Dominus, qui fecit Israel: Ecce ego do illis testamentum pacis, et eritis cum eo, et cum semine ejus post ipsum (Num. XXV, 13). De Spiritu sancto Apostolus: Prudentia enim carnis mors est, prudentia autem spiritus vila ct pax est (Rom. VIII, 6).\n\nCAPUT XXVIII.\n\nDe communi consolatione.","english":"Concerning the Holy Spirit, to the Galatians: He who sows in his flesh will also reap corruption from the flesh; but he who sows in the spirit will reap eternal life from the spirit (Gal. 6:8).\n\nCHAPTER XXVII.\n\nThat the whole Trinity bestows peace.\n\nThe Father gives peace, the Son gives peace, the Holy Spirit gives peace. Likewise in the same place: Our God, give us peace (Gal. 1:3). And the Apostle: But may the God of peace give you peace (2 Thess. 3:16). And again: But may the God of hope fill you with all joy and peace, so that you may abound and glorify the Father of our Lord Jesus Christ (Rom. 15:13). Concerning the Son, in Numbers: Thus says the Lord, who made Israel: Behold, I give them a covenant of peace, and they shall be with him, and with his seed after him (Num. 25:13). Concerning the Holy Spirit, the Apostle says: For the prudence of the flesh is death, but the prudence of the spirit is life and peace (Rom. 8:6).\n\nCHAPTER XXVIII.\n\nConcerning the common consolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Consolatur Pater, consolatur Filius, consolatur Spiritus sauctus. De Patre ad Corintbios: Benedictus Deus Pater Domini nostri Jesu Christi, pater misericordiarum et Deus totius consolationis qui consolatur nos (II Cor. i, 5). De Filio ubi supra: Quoniam sicut abundant passiones Christi in nobis, ita et per Christum abundat consolatio nostra (Ibid., 5). De Spiritu sancto in Evangelio: Cum venerit consolator quem mittam vobis Spiritum veritatis, qui a Patre meo procedit, ipse vos docebit omnem veritatem, et ventura annuntiabit vobis (Joan. xv, 2G).\n\nCAPUT XXIX.\n\nDe communi juvamine Trinitatis.\n\nAdjuvat Pater, adjuvat Filius, adjuvat Spiritus sanctus. De Patre in psalmo quadragesinio quinto (Vers. 6): Deus in medio ejus non commovebitur, adjuvabit eam Deus vultu suo. De Filio in Evangelio: Cum venisset Jesus in partes Tyri et Sidonis, ecce mulier Chananæa a finibus illis egressa clamabat, dicens: Adjuva me, Domine (Matth. xv, 25). De Spirito sancto in Apostolo: Nam quid oremus sicut eportet nescimus, sed ipse Spiritus adjuvat infirmitatem nostram (Rom. VIII, 26).","english":"The Father consoles, the Son consoles, the Holy Spirit consoles. Concerning the Father, to the Corinthians: Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who consoles us (2 Cor. 1:5). Concerning the Son, in the same place: For as the sufferings of Christ abound in us, so also through Christ our consolation abounds (Ibid., 5). Concerning the Holy Spirit, in the Gospel: When the Consoler comes, whom I will send to you, the Spirit of truth, who proceeds from my Father, he will teach you all truth and will announce to you the things to come (John 15:26).\n\nCHAPTER XXIX.\n\nConcerning the common help of the Trinity.\n\nThe Father helps, the Son helps, the Holy Spirit helps. Concerning the Father, in the forty-fifth psalm (v. 6): God in the midst of her shall not be moved; God shall help her with his countenance. Concerning the Son, in the Gospel: When Jesus had come into the parts of Tyre and Sidon, behold, a Canaanite woman, having come out from those borders, cried out, saying: Help me, Lord (Matt. 15:25). Concerning the Holy Spirit, in the Apostle: For we do not know what we should pray for as we ought, but the Spirit himself helps our weakness (Rom. 8:26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"CAPUT XXX.\n\nDe communi gloria Trinitatis.\n\nDeus gloriae Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Actibus: Deus gloriae apparuit Patri nostro Abraham, cum esset in Mesopotamia (Act. vII, 2). De Filio in Apostolo: Si enim cognovissent, nunquam Dominum gloriae crucifixissent (1 Cor. II, 8). De Spiritu sancto ad Curinthios: An nescitis quia corpora vestra templum est in vobis Spiritus sancti, quem habetis a Deo (I Cor. VI, 19)? Et infra: Glorificate ct portate Dominum in corpore vestro (Ibid., 20).\n\nCAPUT XXXI.\n\nDe communi doctrina.\n\nDoctrina Patris, doctrina Filii, doctrina Spiritus sancti. De Patre in Actibus: Tunc vidit proconsul quod factum est, et cred dit admirans in doctrina Dei (Act. xi I, 12). Dc Filio ad Titum: 8ervi dominis suis obedientes sint in omnibus (Tit. II, 9). Et infra: Ut doctrina Salvatoris nostri Jesu Christi orne. tur in omnibus (Tit. II, 10). Et iterum: Qui non manet in doctrina Christi, Deum non habet (II Joan. 9). De Spiritu sancto ad Corinthios: Quae loquimur, non in sapientiae humanæ doctrinae verbis, sed in doctrina Spiritus sancti (I Cur, ii, 13).","english":"CHAPTER XXX.\n\nOn the common glory of the Trinity.\n\nThe Father is the God of glory; the Son is this; the Holy Spirit is this. Concerning the Father, in Acts: The God of glory appeared to our father Abraham when he was in Mesopotamia (Acts 7:2). Concerning the Son, in the Apostle: For if they had known, they would never have crucified the Lord of glory (1 Cor. 2:8). Concerning the Holy Spirit, to the Corinthians: Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God (1 Cor. 6:19)? And below: Glorify and bear the Lord in your body (Ibid., 20).\n\nCHAPTER XXXI.\n\nOn the common teaching.\n\nThe teaching of the Father, the teaching of the Son, the teaching of the Holy Spirit. Concerning the Father, in Acts: Then the proconsul saw what had happened, and believed, marveling at the teaching of God (Acts 13:12). Concerning the Son, to Titus: Servants are to be obedient to their masters in all things (Tit. 2:9). And below: That the teaching of our Savior Jesus Christ may be adorned in all things (Tit. 2:10). And again: Whoever does not remain in the teaching of Christ does not have God (2 John 9). Concerning the Holy Spirit, to the Corinthians: What we speak is not in the words of human wisdom's teaching, but in the teaching of the Holy Spirit (1 Cor. 2:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"CAPUT XXXII.\n\nDe communi sanctificatione.\n\nSanctificat Pater, sanctificat Filius, sanctificat Spiritus sanctus. De Patre ad Thessalonicenses: Debemus gratias agere Deo semper pro robis, fratres dilecti a Deo, qui elegit nos ab initio in salutem, in sanctificationem (11 Thess. II, 12). Et propheta: Paravit Deus sacrificium, et sanctificavit electos suos (Soph. I, 7). De Filio in Apostolo: Et haec quidem fuistis, sed abluti estis, et sanctificati in nomine Domini nostri Jesu Christi (I Cor. vi, 1). De Spiritu sancto in Canonicis: Secundum providentiam Dei Patris in sancliflcationem Spiritus (I Petre I, 2). Et ad Romanos: Ut fiat oblatio gentium acceptabilis, sanctificata in Spiritu sancto (Rom. IV, 16).\n\nCAPUT XXXIII.\n\nDe communi revelatione.\n\nRevelat Pater, revelat Filius, revelat Spiritus sanctus. De Patre ad Galatas: Cum autem placuit Deo, qui me segregavit de ulero matris meae per gratiam suam, ut revelarct Filium suum in me (Gal. I, 15). De Filio ad Galatas: Neque enim ego ab homine accepi illud aut didici, sed per revelationem Jesu Christi (Ibid., 12). De Spiritu sancto ad Ephesios: Quod aliis generationibus non fuit notum filiis hominum, nunc autem revelatum est per Spiritum sanctum sanctis apostolis ct prophetis (Ephes. III, 5).","english":"CHAPTER XXXII.\n\nOn common sanctification.\n\nThe Father sanctifies, the Son sanctifies, the Holy Spirit sanctifies. Concerning the Father, to the Thessalonians: We ought always to give thanks to God for you, brothers beloved by God, who chose us from the beginning for salvation, for sanctification (2 Thess. II, 12). And the prophet: God has prepared a sacrifice, and has sanctified his elect (Zeph. I, 7). Concerning the Son, in the Apostle: And these things indeed you were, but you have been washed, and sanctified in the name of our Lord Jesus Christ (1 Cor. VI, 1). Concerning the Holy Spirit, in the Canonical Epistles: According to the foreknowledge of God the Father, for sanctification of the Spirit (1 Peter I, 2). And to the Romans: That the offering of the Gentiles may be acceptable, sanctified in the Holy Spirit (Rom. IV, 16).\n\nCHAPTER XXXIII.\n\nOn common revelation.\n\nThe Father reveals, the Son reveals, the Holy Spirit reveals. Concerning the Father, to the Galatians: But when it pleased God, who set me apart from my mother's womb through his grace, to reveal his Son in me (Gal. I, 15). Concerning the Son, to the Galatians: For I neither received it from man nor learned it, but through the revelation of Jesus Christ (Ibid., 12). Concerning the Holy Spirit, to the Ephesians: Which in other generations was not made known to the sons of men, but now has been revealed through the Holy Spirit to his holy apostles and prophets (Eph. III, 5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"CAPUT XXXIV.\n\nDe communi benedictioM.\n\nBeeedieet te Pater, benedicet Filius, benedicet Spiritus sanctus. De Patre ad Ephesios: Benedictus Deus et Pater Domini nostri Jeau Christi, qui benedixit nos in omni benedictione spiritali (Ephes. i, 3). De Filio in Salomone: Benedictio Domini super caput justi (Prov. x, 6). Et in psalmo octuagesimo tertio (Vers. 8): Benedictionem dabit qui legem dedit. De Spiritu sancto ad Galatas: Ut in gentibus benedictio Abrahæ fieret in Christo Jesu, ut benedictionem spiritus accipiamus (Gal. III. 14).\n\nCAPLT XXXV.\n\nDe communi gaudio Trinitatis.\n\nGaudium dat Pater, idem Filius, idem Spiritus sanctus. De Patre in Isaia: Haec dicit Dominus Dens Israel: Gaudium sempiternum do eis, et mundabo eos, et erunt acceptabilia opera eorum coram me (Isai. XXXV, 10). De Filio in Evangelio: Videbo vos et gaudebit cor vestrum, et gaudium vestrum nemo auferet (Joan. xvi, 22). De Spiritu sancto ad Thessalonicenses: Excipite verbum in tribulatione multa, in gaudio Spiritus sancti (1 Thes. i, 6). Et ad Romano.: Non est enim regnum Dei esca et polus, sed justitia et pax, et gaudium in Spiritu sancto (Rom. XIVv, 17).","english":"CHAPTER XXXIV.\n\nOn common blessing.\n\nThe Father blesses, the Son blesses, the Holy Spirit blesses. Concerning the Father, to the Ephesians: Blessed be God and the Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing (Eph. 1:3). Concerning the Son, in Solomon: The blessing of the Lord is upon the head of the just (Prov. 10:6). And in the eighty-third psalm (v. 8): He who gave the law will give a blessing. Concerning the Holy Spirit, to the Galatians: That in the nations the blessing of Abraham might be made in Christ Jesus, that we might receive the blessing of the Spirit (Gal. 3:14).\n\nCHAPTER XXXV.\n\nOn the common joy of the Trinity.\n\nThe Father gives joy, the same Son gives it, the same Holy Spirit gives it. Concerning the Father, in Isaiah: Thus says the Lord God of Israel: I give them everlasting joy, and I will cleanse them, and their works shall be acceptable before me (Isa. 35:10). Concerning the Son, in the Gospel: I will see you, and your heart shall rejoice, and no one shall take your joy away (John 16:22). Concerning the Holy Spirit, to the Thessalonians: Receive the word in much tribulation, with joy of the Holy Spirit (1 Thess. 1:6). And to the Romans: For the kingdom of God is not food and drink, but righteousness and peace, and joy in the Holy Spirit (Rom. 14:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"CAPUT XXXVI.\n\nDe communi regeneratione.\n\nRegenerat Pater, regenerat Filius, regenerat Spiritus sanctus. De Patre apostolus dicit: Benedictus Deus et Pater Domini nostri Jesu Christi, qui secuudum magnam misericordiam suam regeneravit nos in spem vitæ aeternae (1 Pet. i, 3). De Filio subi supra: In caritate fraternitatis diligite invicem, quasi renati per verbum Dei vivi, et permanentis in æternum (Ibid., 22, 23). De Spiritu sancto in Evangelio: Si quis non renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei (Joan. III, 5).\n\nCAPUT XXXVII.\n\nDe communi requie.\n\nRequiem dat Pater, requiem Filius, requiem Spiritus sanctus. De Patre in Exodo: Locutos est Dominus ad Moysen, dicens: Ecce tu apponeris ad patres tuos, et requiem dabo tibi: et scies quia ego sum Dominus, qui conservavi te in via tua (Exod. XXXIII, 14). De Filio ad Thessalonicenses: Ut digni habeamini regno Dei, pro quo et patimini (IIThes. I, 5). Et infra: Retribuite bis qui vos tribulant, retributionem, et vobis qui tribulamini requiem (Ibid. 6). De Spiritu sancto in Apocalypsi: Amodo dicit spiritus, ut requiescant a laboribus suis (Apoc. XIV, 15).","english":"CHAPTER XXXVI.\n\nOn common regeneration.\n\nThe Father regenerates, the Son regenerates, the Holy Spirit regenerates. Concerning the Father the apostle says: Blessed be God and the Father of our Lord Jesus Christ, who according to his great mercy has regenerated us unto the hope of eternal life (1 Pet. 1:3). Concerning the Son, in the same place above: In the love of brotherhood love one another, as being born again through the word of the living God, which endures forever (Ibid., 1:22-23). Concerning the Holy Spirit in the Gospel: If anyone has not been born again of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5).\n\nCHAPTER XXXVII.\n\nOn common rest.\n\nThe Father gives rest, the Son gives rest, the Holy Spirit gives rest. Concerning the Father in Exodus: The Lord spoke to Moses, saying: Behold, you shall be gathered to your fathers, and I will give you rest: and you shall know that I am the Lord, who has preserved you in your way (Exod. 33:14). Concerning the Son, to the Thessalonians: That you may be counted worthy of the kingdom of God, for which you also suffer (2 Thess. 1:5). And below: Repay with retribution those who afflict you, and to you who are afflicted, rest (Ibid. 1:6). Concerning the Holy Spirit in the Apocalypse: From now, says the Spirit, let them rest from their labors (Apoc. 14:15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"CAPUT XXXVIII.\n\nDe communi salvatione.\n\nSalvat Pater, salvat Filius, salvat Spiritus sanctus. De Patre in psalmo ceutesimo quinto (Vers. 47): Salva nos, Deus noster, et congrega nos de gentibus. De Filio in psalrno centesimo primo (Vers: 17): Quoniam salvam faciet Dominus Sion, et videbitur in majestate sua. Et in Apostolo: Quoniam speravimus in Deum vivum, qui est Salvator omnium, maxime fidelium (I Tim. IV, 10). De Spiritu sancto ad Titum: Cum autem apparuit beuignitas et humanitas S alvaloris nostri Dei, salvos nos fecit per vir. tutem regenerationis Spiritus sancti (Tit. III, 4).\n\nCAPUT XXXIX.\n\nDe communi dilectione.\n\nDilectio Patris, dilectio Filii, dilectio Spiritus sancti. De Patre Joannes apostolus; Deus dilectio est (1 Joan. IV, 16). Et iterum: Si Deus dilexit nos, ct nos debemus invicem diligere (Ibid., 11). De Filio in Evangelio: Sicut dilexit me Pater, et ego dilexi vos (Joan. xv, 9). Et iterum: Cum amem dilexisset discipulos suos, usque in finem dilexit eos (Joan. XIII, 1). De Spiritu sancto in Joannis Epistola: Et hoc cognoscimus, quia dilectio ejus manet in nobis de Spiritu sancto, quem dedit nobis (I Joan. IV, 1).","english":"CHAPTER XXXVIII.\n\nOn common salvation.\n\nThe Father saves, the Son saves, the Holy Spirit saves. Concerning the Father, in the one hundred and fifth psalm (verse 47): Save us, O our God, and gather us from among the nations. Concerning the Son, in the one hundred and first psalm (verse 17): For the Lord will make Zion safe, and he shall be seen in his majesty. And in the Apostle: For we have hoped in the living God, who is the Savior of all, especially of the faithful (1 Timothy 4:10). Concerning the Holy Spirit, to Titus: But when the kindness and humanity of our God and Savior appeared, he saved us through the power of regeneration of the Holy Spirit (Titus 3:4).\n\nCHAPTER XXXIX.\n\nOn common love.\n\nThe love of the Father, the love of the Son, the love of the Holy Spirit. Concerning the Father, John the apostle: God is love (1 John 4:16). And again: If God loved us, we also ought to love one another (ibid., 11). Concerning the Son, in the Gospel: As the Father loved me, I also have loved you (John 15:9). And again: Having loved his own disciples, he loved them to the end (John 13:1). Concerning the Holy Spirit, in the Epistle of John: And this we know, that his love abides in us from the Holy Spirit, whom he gave to us (1 John 4:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"CAPUT XL.\n\nDe communi rectitudine.\n\nRectus Pater, rectus Filius, rectus Spiritus sanctus. De Patre in psalmo nonagesimo primo (Vers. 16): Quoniam rectus est Dominus Deus noster, et non est iniquitas in eo. De Filio in psalmo tricesimo secundo (Vers. 4) Quoniam rectus est sermo Domini, et omnia opera ejus in fide. De Spiritu sancto in psalmo quinquagesimo (Vers. 12): Cor mundum crea in me, Deus, et Spiritum rectum renova in visceribus meis.\n\nCAPUT XLI.\n\nUbi benedictio Trinitatis appellatur.\n\nbeNedictus Pater, bcnedictus Filius, benedictus Spiritus sanctus. De Patre in Evangelio: Benedictus Dominus Deus Israel, quia visitavit et fecit redemptionem plebis suae (Luc. I, 78). De Filio ad Romanos: Ex quibus Christus secuudum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5). De Spiritu sancto in Salomone: Benedictus spiritus justorum a Domino, et in respectu illius gloriabuntur (Eccli. XXXIV, 14).","english":"CHAPTER XL.\n\nOn the common uprightness.\n\nThe Father is upright, the Son is upright, the Holy Spirit is upright. Concerning the Father, in the ninety-first psalm (verse 16): For the Lord our God is upright, and there is no iniquity in him. Concerning the Son, in the thirty-second psalm (verse 4): For the word of the Lord is upright, and all his works are in faithfulness. Concerning the Holy Spirit, in the fiftieth psalm (verse 12): Create a clean heart in me, O God, and renew an upright spirit in my inmost being.\n\nCHAPTER XLI.\n\nWhere the blessing of the Trinity is invoked.\n\nBlessed is the Father, blessed is the Son, blessed is the Holy Spirit. Concerning the Father, in the Gospel: Blessed be the Lord God of Israel, for he has visited and wrought redemption for his people (Luke 1:78). Concerning the Son, to the Romans: From whom is Christ according to the flesh, who is God over all, blessed forever (Rom. 9:5). Concerning the Holy Spirit, in Solomon: Blessed is the spirit of the just by the Lord, and in his regard they shall glory (Sirach 34:14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"CAPUT XLII.\n\nDe communi confortatione.\n\nConfortat Pater, sic Filius, ita Spiritus sanctus. De Patre in Eslber: Conforta me, Rex deorum, omnem principatum tenens (Esther XIV, 12). De Filio Apostolus: Gratias ago Deo nostro Jesu Christo, qui confortavit me, et fidelem aestimavit, puDeus in ministerio (1 Tim. I, 12). De Spiritu sancto in Evangelio: Puer autem crescebat, et confortabatur in spiritu (Luc. i, 80).\n\nCAPUT XLIII.\n\nDe communi resurrectione.\n\nResuscitat Pater, resuscitat Filius, resuscitat Spiritus sanctus. De Patre in Actibus: Deus palrum nostrorum suscitavit Jesum, et nos resuscitabit per potentiam suam (Act. u, 3i). De Filio in Evangelio: Mutui autem Judaeorum venerunt ibi, non solum propter Jesum, sed ut Lazarum viderent, quem resuscitaverat a mortuis (Joan. xu, 9). De Spiritu sancto in Apostolo: Si autem Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis, vivificabit et mortalia corpora vestra, per inhabitantem Spiritum sanctum in vobis (Rom. VIII, 11).","english":"CHAPTER XLII.\n\nOn common strengthening.\n\nThe Father strengthens, so does the Son, so does the Holy Spirit. Concerning the Father, in Esther: Strengthen me, King of the gods, who hold all principality (Esther 14:12). Concerning the Son, the Apostle says: I give thanks to our God Jesus Christ, who strengthened me and counted me faithful, placing me in the ministry (1 Timothy 1:12). Concerning the Holy Spirit, in the Gospel: But the child grew and was strengthened in spirit (Luke 1:80).\n\nCHAPTER XLIII.\n\nOn the common resurrection.\n\nThe Father raises, the Son raises, the Holy Spirit raises. Concerning the Father, in Acts: The God of our fathers raised Jesus, and he will raise us up by his power (Acts 2:31). Concerning the Son, in the Gospel: But many of the Jews came there, not only because of Jesus, but to see Lazarus, whom he had raised from the dead (John 12:9). Concerning the Holy Spirit, in the Apostle: But if his Spirit, who raised Jesus from the dead, dwells in you, he will also give life to your mortal bodies, through the Holy Spirit who dwells in you (Romans 8:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"CAPUT XLIV.\n\nDc communi invisibilitate.\n\nInvisibilis Pater, invisibilis Filius, hoc Spiritus sanctus. De Patre ad Colossenses: Qui est imago Dei invisibilis (Col. I, 15). De Filio iu libro Job: Sapientiam Dei unde invenies? Latet enim a conspectu omnium. et volucribus coeli absconsa est (Job XXVIII, 21). De Spiritu sancto ubi supra: Et spiritus occurrit in facie mea, et horruerunt capilli mei, et carnes et vultum et speciem non vidi, sed vocem tantum audiebam (Job iv, i5).\n\nCAPUT XLV.\n\nDe communi vivificatione.\n\nVivificat Pater, vivificat Filius, hoc Spiritus sanctus. De Patre ad Romanos: Quia patrem multarum gentium posui te ante Deum, cui credidisti, qui vivificat (Rom. IV, 17). De Filio in Regum: Dominus mortificat et vivificat (I Reg. n, 6). Et in Evangelio: Sicut Pater suscitat mortuos et vivificat, sicutet Filius quos vult vivificat (Joan. v, 21). De Spiritu sancto inEpistola Petri apostoli: Mortificatus carne, vivificatus autem spiritu (/ Pet. III, 18). Et Paulus apostolus: Littera occidit, spiritus autem vivificat (II Cor. III, 6).","english":"CHAPTER XLIV.\n\nOn the common invisibility.\n\nThe Father is invisible, the Son is invisible, and so is the Holy Spirit. Concerning the Father, to the Colossians: Who is the image of the invisible God (Col. 1:15). Concerning the Son, in the book of Job: Where then wilt thou find the wisdom of God? For it is hidden from the sight of all, and concealed from the birds of the air (Job 28:21). Concerning the Holy Spirit, in the passage above: And a spirit came before my face, and the hairs of my flesh stood up; and I did not see a face or a form, but I heard only a voice (Job 4:15).\n\nCHAPTER XLV.\n\nOn the common giving of life.\n\nThe Father gives life, the Son gives life, and so does the Holy Spirit. Concerning the Father, to the Romans: Because I have made thee a father of many nations before God, in whom thou hast believed, who gives life (Rom. 4:17). Concerning the Son, in Kings: The Lord puts to death and gives life (1 Kings 2:6). And in the Gospel: As the Father raises the dead and gives them life, so also the Son gives life to whom he wills (John 5:21). Concerning the Holy Spirit, in the Epistle of the apostle Peter: Put to death in the flesh, but given life in the spirit (1 Pet. 3:18). And the apostle Paul: The letter kills, but the spirit gives life (2 Cor. 3:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"CAPUT XLVI.\n\nUbi gratia Dei Trinitas appellatur.\n\nGratia Dei Patris, gratia Filii, gratia Spiritus sanc'i- De Patre ad Romanos: Multo magis gratia Dei, et donum in gratia unius hominis Jesu Chrisii in plures abundavit (Rom. v, 15). Item ibi: Quis me liberabit de corpore mertis hujus? gratia Dei per Jesum Christum (Rom. VII, 24). De Filio ad Corinthios: Nostis enim gratiam Domini nostri Jesu Christi, quia propter vos pauper factus est cum dives esset (II Cor. VIII, 9). De Spiritu in Actibus: Cecidit Spiritus sanctus super omnes qui audiebant verbum, et obstupuerunt qui erant ex circumcisione fideles, qui simul cum Petro venerant, quoniam et gentibus gratia Spiritus sancti diffusa est (Act. x, 44).\n\nCAPUT XLVII.\n\nDe communi renovatione.\n\nRenovat Pater, renovat Filius, hoc Spiritus sanctus. De Patre in Jeremia: Converte nos, Deus, et convertemur ad te: renova dies nostros sicut ab ini lio (Thren. v, 21). De Filio in Salomone: Attingit autein usque ad finem former, et disponit omnia suaviter (Sap. VIII, 1), et, Cum sit una, omnia innovat (Sap. vu, 17). De Spiritu sancto ad Romanos: NUDe vero evacuati sumus a lege mortis in qua detinebamur, ita ut serviamus in novitate spiritus, et non io vetustate litteræ (Rom. VII, G).","english":"CHAPTER XLVI.\n\nWhere the grace of God is called Trinity.\n\nThe grace of God the Father, the grace of the Son, the grace of the Holy Spirit. Concerning the Father, to the Romans: Much more the grace of God, and the gift in the grace of one man Jesus Christ, hath abounded unto many (Rom. 5:15). Likewise there: Who shall deliver me from the body of this death? The grace of God through Jesus Christ (Rom. 7:24). Concerning the Son, to the Corinthians: For ye know the grace of our Lord Jesus Christ, that for your sakes he became poor, when he was rich (2 Cor. 8:9). Concerning the Spirit, in the Acts: The Holy Spirit fell upon all who heard the word, and they who were of the circumcision and believed, who had come with Peter, were astonished, because the grace of the Holy Spirit was poured out upon the Gentiles also (Acts 10:44).\n\nCHAPTER XLVII.\n\nOn the common renewal.\n\nThe Father renews, the Son renews, the Holy Spirit renews. Concerning the Father, in Jeremiah: Turn us, O God, and we shall be turned to thee: renew our days as from the beginning (Lam. 5:21). Concerning the Son, in Solomon: She reacheth therefore from end to end mightily, and ordereth all things sweetly (Wis. 8:1), and, Since she is one, she reneweth all things (Wis. 7:27). Concerning the Holy Spirit, to the Romans: But now we are delivered from the law of death, wherein we were held, so that we serve in newness of spirit, and not in the oldness of the letter (Rom. 7:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"CAPUT XLVIII.\n\nDe communi signaculo Trinitatis.\n\nSignat Pater, signat Filius, signat Spiritus sanctus. De Patre ad Corinthios: Qui amem confirmat nos vobiscum in Christo, et Christum in vobis, et qui unxit nos Deus, et signavit nos (II Cor. I, 21). De Filio ad Ephesios: Audientes verbumEvangelii salutis vestrae, in quo credentes signati estis (Ephes. i, 13). De Spiritu sancto ubi supra: Nolite contristare Spiritum sanctum Dei in quo signati estis in diem redemptionis (Ephes. iv, 30).\n\nCAPUT XLIX.\n\nDe communi unctione.\n\nUngit Pater, ungit Filius, ungit Spiritus sanctus. De Patre in psalmo quadragesimo quarto (Vers. 8): Propterea unxit te Deus, Deus tuus oleo lætitiæ. Et in octogesimo octavo (Vers. 21): Inveni David ser. vum meum, oleo sancto unxi eum. De Filio in Epistola Joannis: Et nos unctionem quam accepimus a sancto, manet in nobis, et non necesse habetis ut aliquis doceat vos (1 Joan. II, 27). Dc Spiritu sancto iu Isaia: Spiritus Donnini super me, propter quod unxit me, evangelizare pauperibus (Isai. LXI, 1).","english":"CHAPTER XLVIII.\n\nConcerning the common seal of the Trinity.\n\nThe Father seals, the Son seals, the Holy Spirit seals. Concerning the Father, to the Corinthians: But he who confirms us with you in Christ, and has anointed us, is God, who also has sealed us (2 Cor. 1:21). Concerning the Son, to the Ephesians: Hearing the word of the Gospel of your salvation, in whom also believing you were sealed (Eph. 1:13). Concerning the Holy Spirit, where above: Do not grieve the Holy Spirit of God, in whom you were sealed unto the day of redemption (Eph. 4:30).\n\nCHAPTER XLIX.\n\nConcerning the common anointing.\n\nThe Father anoints, the Son anoints, the Holy Spirit anoints. Concerning the Father, in the forty-fourth psalm (v. 8): Therefore God, your God, has anointed you with the oil of gladness. And in the eighty-eighth (v. 21): I have found David my servant, with my holy oil I have anointed him. Concerning the Son, in the Epistle of John: And the anointing which we have received from the Holy One abides in us, and you have no need that anyone teach you (1 John 2:27). Concerning the Holy Spirit, in Isaiah: The Spirit of the Lord is upon me, because he has anointed me, to preach the gospel to the poor (Isa. 61:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"CAPUT L.\n\nDe communi redargutione.\n\nArguit Pater, arguit Filius, arguit Spiritus sanctus. De Patre in Salomone: Ne dixeritis: Misericors est Deus noster, non reddet nobis peccata nostra; ipse enim secundum patientiam in fine redargnet peccatores (Eccli. v, 6, 7). De Filio in lsaia: Ex Sion enim prodiet lex, et verbum Domini de Jerusalem, et judicabit in medio gentium, et redarguet populum multum (Isai. II, 5, 4). De Spiritu sancto in Evangelio: Cum venerit Spiritus ille sanctus, quem mittet Pater in nomine meo, ipse arguet mundum de peccato (Joan. XVI, 8).\n\nCAPUT LI.\n\nDe communi congregatione.\n\nCongregat Pater, congregat Filius, congregat Spiritus sanctus. De Patre in psalmo centesimo quinto (Vers. 47): Salva nos, Deus noster, et congrega nos de gentibus. De Filio in Isaia: Et ambulabunt in ea redempti congregati per Dominum (Isai. XXXV, 9). De Spiritu sancto in Isaia: Quoniam Dominus mandavit illis, et Spiritus ejus congregavit eos (Isai. XXXIV, 16).","english":"CHAPTER L.\n\nConcerning the common reproof.\n\nThe Father reproves, the Son reproves, the Holy Spirit reproves. Concerning the Father in Solomon: Do not say: God is merciful to us, he will not repay us for our sins; for he himself, according to his patience, in the end will reprove sinners (Ecclus. 5:6-7). Concerning the Son in Isaiah: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge in the midst of the nations, and shall reprove many peoples (Isa. 2:3-4). Concerning the Holy Spirit in the Gospel: When that Holy Spirit has come, whom the Father will send in my name, he will reprove the world of sin (John 16:8).\n\nCHAPTER LI.\n\nConcerning the common gathering.\n\nThe Father gathers, the Son gathers, the Holy Spirit gathers. Concerning the Father in the hundred and fifth psalm (verse 47): Save us, O our God, and gather us from among the nations. Concerning the Son in Isaiah: And the redeemed gathered by the Lord shall walk in it (Isa. 35:9). Concerning the Holy Spirit in Isaiah: For the Lord has commanded them, and his Spirit has gathered them (Isa. 34:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"CAPUT LIt.\n\nQuod omnis Trinitas ubique consistat.\n\nUbique Pater, ubique Filius, ubique Spiritus sanctus. De Patre in Jeremia: Hæc dicit Dominus virtutum, Deus Israel: Cœlum et terram ego impleo (Jer. XXIII, 24). Item in Isaia: Coelum mihi sedes est, terra autem scabellum pedum meorum (Isai. LXVI, 1). De Filio in Salomone: Sapicntiam autem non vincet malitia (Sap. V!!, 30). Attingit autem a fine usque ad finem forliter (Sap. VIII, i). Et in psalmo centesimo secundo (Vers. 22): In omni loco dominationis ejus. De Spiritu sancto in psalmo: Quo ibo a Spiritu tuo, et a facie tua quo fugiam? Si descendero in abyssum, ades (Psal. CXXXVIII, 7), etc.\n\nCAPUT LIII.\n\nDe communi liberatione.\n\nLiberat Pater, liberat Filius, liberat Spiritus sanctus. De Patre in psalmo septuagesimo septimo (Vers. 55): Et rememorati suit quia Deus adjutor eorum cat, et Deus excelsus liberator earum est. Et in psalmo quinquagesimo sexto (Vers. 3, 4): Clamabo ad Deum altissimum, ad Dominium qui benefecit mibi, misit de coelo et liberavit me, etc. De Filio in Evangelio: Si vos Filius liberaverit, vere liberi erilis, et cognoscetis veritatem, et veritas liberabit vos (Joan. VIII, 56, 32). De Spiritu sancto in Apostolo: Spiritus vitæ in Christo Jesu liberavit me a lege peccati et mortis (Rom. VIII, 2). Et: Ubi spiritus Domini, ibi et liberlas (II Cor. III, 17).","english":"CHAPTER LII.\n\nThat the whole Trinity is everywhere present.\n\nThe Father is everywhere, the Son is everywhere, the Holy Spirit is everywhere. Concerning the Father in Jeremiah: Thus says the Lord of hosts, the God of Israel: I fill heaven and earth (Jer. 23:24). Likewise in Isaiah: Heaven is my throne, and the earth my footstool (Isa. 66:1). Concerning the Son in Solomon: But malice shall not overcome wisdom (Wis. 7:30). And she reaches from end to end mightily (Wis. 8:1). And in the hundred and second psalm (v. 22): In every place of his dominion. Concerning the Holy Spirit in the psalm: Where shall I go from your Spirit, and from your face where shall I flee? If I descend into the abyss, you are there (Ps. 138:7), etc.\n\nCHAPTER LIII.\n\nConcerning the common deliverance.\n\nThe Father delivers, the Son delivers, the Holy Spirit delivers. Concerning the Father in the seventy-seventh psalm (v. 55): And they remembered that God was their helper, and the most high God their deliverer. And in the fifty-sixth psalm (vv. 3, 4): I will cry to the most high God, to the Lord who has done me good, he has sent from heaven and delivered me, etc. Concerning the Son in the Gospel: If the Son has made you free, you will truly be free, and you will know the truth, and the truth will make you free (John 8:36, 32). Concerning the Holy Spirit in the Apostle: The Spirit of life in Christ Jesus has delivered me from the law of sin and death (Rom. 8:2). And: Where the Spirit of the Lord is, there is freedom (2 Cor. 3:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"CAPUT LIV.\n\nDe communi increpatione.\n\nIncrepat Pater, increpat Filius, increpat Spiritus sanctus. De Patre in psalmo centesimo quinto (Vers. 8, 9): Ut notam faciat potentiam suam, increpavit Rubro mari, et siccatum est. De Filio in Evangelio: Et surgens increpavit vento et mari, et facti est tranquillitas magna (Luc. VIII, 24). De Spiritu sancto in cantico Exodi: Et per spiritum iracundiæ tuae divisa est aqua, gelaverunt fluctus in medio mari (Exod. XV, 8).\n\nCAPUT LV.\n\nUbi advocati nomen Filius et Spiritus sanctus sortiti sunt.\n\nAdvocatus Filius, advocatus Spiritus sanctus. De Filio in Epistola Joannis apostoli: Filioli, nolite peccare. Quod si peccaverimus, advocatum habemus apud Patrem Jesum Christum justom (I Joan. II, 1). De Spiritu sancto in Evangelio: Ego rogabo Patrem, et alium Paracletum advocatum dabit vobis, Spiritum veritatis (Joan. XIV, 16).","english":"CHAPTER LIV.\n\nOn the common rebuke.\n\nThe Father rebukes, the Son rebukes, the Holy Spirit rebukes. Concerning the Father in Psalm one hundred and five (verses 8, 9): To make known his power, he rebuked the Red Sea, and it was dried up. Concerning the Son in the Gospel: And rising up, he rebuked the wind and the sea, and there was a great calm (Luke 8:24). Concerning the Holy Spirit in the song of Exodus: And by the spirit of your wrath the water was divided; the waves froze in the midst of the sea (Exodus 15:8).\n\nCHAPTER LV.\n\nWhere the name Advocate fell to the Son and the Holy Spirit.\n\nThe Son is an Advocate, the Holy Spirit is an Advocate. Concerning the Son in the Epistle of John the apostle: Little children, do not sin. But if we have sinned, we have an advocate with the Father, Jesus Christ the righteous (1 John 2:1). Concerning the Holy Spirit in the Gospel: I will ask the Father, and he will give you another Paraclete, an advocate, the Spirit of truth (John 14:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"CAPUT LVI.\n\nUbi Filius et Spiritus sanctus pro fidelibus pariter interpellat.\n\nInterpellat Filius, interpellat Spiritus sanctus. De Filio ad Romanos: Quis accusavit adversus electos Dei? Deus qui justificat. Quis est qui condemnet? Christus Jesus, qui mortuus est, magis autem et resurrexit, qui est in dextera Dei, qui etiam interpellat pro nobis (Rom. VIII, 55). De Spiritu saucio ubi supra: Si autem quod non videmus speramus, et per patientiam exspectamus. Similiter autem et Spiritus infirmitatem nostram interpellat (Vers. 25, 26).\n\nCAPUT LVII.\n\nDe communi ædificatione.\n\nÆdificat Pater, aedificat Filius, aedificat Spiritus sanctus. De Patre ad Corintluos: Dei sumus adjutores, Dei ædificatio estis (I Cor. III, 9). Et iterum: Si aliquid abundantias gloriatus fuero de potestate nostra, quam dedit nobis Deus in ædificationem iidelium (II Cor. x, 8). De Filio in psalmo centesimo quadragesimo sexto ( Vera. 2): Ædificans Jerusalem Dominus, et dispersos Israel congregans. De Spiritu sancto in Judith: Magnus es tu et clarus, et admirabilis in virtute (Judith. XVI, 16). Et infra: Tibi serviat omnis creatura, quia tu dixisti et facta sunt, misisti Spiritum tuum et aediftcata sunt (Vers. 17).","english":"CHAPTER LVI.\n\nWhere the Son and the Holy Spirit alike intercede for the faithful.\n\nThe Son intercedes, the Holy Spirit intercedes. Concerning the Son, to the Romans: Who has brought accusation against God's elect? God, who justifies. Who is it that condemns? Christ Jesus, who died, and more than that, rose again, who is at the right hand of God, who also intercedes for us (Rom. 8:33-34). Concerning the Holy Spirit, in the same place: But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit also intercedes for our weakness (verses 25-26).\n\nCHAPTER LVII.\n\nOn the common edification.\n\nThe Father builds up, the Son builds up, the Holy Spirit builds up. Concerning the Father, to the Corinthians: We are God's helpers; you are God's building (1 Cor. 3:9). And again: If I should glory somewhat more abundantly concerning our authority, which God gave us for the edification of the faithful (2 Cor. 10:8). Concerning the Son, in Psalm one hundred forty-six (verse 2): The Lord builds up Jerusalem, and gathers the dispersed of Israel. Concerning the Holy Spirit, in Judith: Great are you and glorious, and wonderful in power (Judith 16:16). And below: Let every creature serve you, because you spoke and they were made; you sent your Spirit and they were built up (verse 17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"CAPUT LVIII.\n\nUbi Trinitas castitatem tribuat.\n\nCastitatem dat Pater, dat Filius, dat Spiritus sanctus. De Patre in Esdra: Tu Deus fortis, magnas, et valens, et metuendus, qui custodis testamentum e misericordiam (Esdr. i, 5). De Filio In Apostolo; Timeo autem ne, sicut serpens astutia sua seduxit Evam, ita corrumpantur sensus nostri a castitate v quae est in Christo Jesu (II Cor. XI, 5). De Spiritu sancto in Epistola Petri apostoli: Animas vestras per Spirtum castitate ad obedientiam Mei (I Petr. I, 22).\n\nCAPUT LIX.\n\nDe communi habitatione.\n\nHabitat Pater in credentibus, habitat Filius, habitat Spiritus sanctus. De Patre in Isaia: Hæc dicit Dominus Deus omnipotens: Observate diem sabbati, et sanctificate eum, ut habitem in medio vestri (Isai. LVI, 4). De Filio in Apocalypsi: Ecce tabernaculum Dei cum hominibus et habitabit cum eis in terris (Apoc. XXI, 5). Et iterum: Et inhabitabo in illis, et inter eos ambulabo, dicit Dominus (II Cor. vi, 16). De Spiritu sancto ad Coriothios: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis (I Cor. III, 16)?","english":"CHAPTER LVIII.\n\nWhere the Trinity bestows chastity.\n\nThe Father gives chastity, the Son gives it, the Holy Spirit gives it. Concerning the Father, in Ezra: You are a strong God, great and mighty, and to be feared, who keep covenant and mercy (Ezra 1:5). Concerning the Son, in the Apostle: But I fear lest, as the serpent seduced Eve by his cunning, so your minds may be corrupted from the chastity that is in Christ Jesus (2 Corinthians 11:5). Concerning the Holy Spirit, in the Epistle of the Apostle Peter: Your souls through the Spirit in chastity unto obedience of me (1 Peter 1:22).\n\nCHAPTER LIX.\n\nConcerning the common dwelling.\n\nThe Father dwells in believers, the Son dwells, the Holy Spirit dwells. Concerning the Father, in Isaiah: Thus says the Lord God almighty: Observe the day of the Sabbath, and sanctify it, that I may dwell in your midst (Isaiah 56:4). Concerning the Son, in the Apocalypse: Behold the tabernacle of God with men, and he will dwell with them on earth (Apocalypse 21:5). And again: And I will dwell in them, and walk among them, says the Lord (2 Corinthians 6:16). Concerning the Holy Spirit, to the Corinthians: Do you not know that you are the temple of God, and the Spirit of God dwells in you (1 Corinthians 3:16)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"CAPUT LX.\n\nDe communi cognitione.\n\nCognoscitur Pater, cognoscitur Filius, cognoscitur Spiritus sanctus. De Patre ad Galatas: Nunc autem cognoscentes Deum, imo cogniti a Deo (Gal. iv, 9). Et in Epistola Joannis: Scribo vobis, Patres, quia cognovistis eum qui ab initio est (I Joan. II, 13). De Filio et Patre in Evangelio: Ut cognoscant te solum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). De Spirilu sancto in Evangelio: Ego rogabo Patrem, et alium Paracletum dabit vobis Spiritum veritatis (Joan. XIV, 16). Et infra: Vos autem cognovistis eum, quia vobiscum est (Ibid., 17).\n\nCAPUT LXI.\n\nDe communi electione.\n\nEligit Pater, eligit Filius, eligit Spiritus sanctus. De Patre in Apostolo: Benedictus Deus ei Pater Domini nostri Jesu Christi, qui elegit nos ante constitutionem mundi (Ephes. i, 3, 4). De Filio in Evangelio: Non vos me elegistis, sed ego vos elegi de mundo (Joan. xv, 16). De Spiritu sancto in Actibus: Cum ergo jejunassent et orassent, dixit eis Spiritus sanctus: Segregate mibi Barnabam et Paulum in opere quo elegi eos (Act. XIII, 2).","english":"CHAPTER LX.\n\nConcerning common knowledge.\n\nThe Father is known, the Son is known, the Holy Spirit is known. Concerning the Father, to the Galatians: But now, knowing God, or rather being known by God (Gal. 4:9). And in the Epistle of John: I write to you, fathers, because you have known him who is from the beginning (1 John 2:13). Concerning the Son and the Father, in the Gospel: That they may know you, the only true God, and Jesus Christ whom you have sent (John 17:3). Concerning the Holy Spirit, in the Gospel: I will ask the Father, and he will give you another Paraclete, the Spirit of truth (John 14:16). And below: But you have known him, because he is with you (ibid., 17).\n\nCHAPTER LXI.\n\nConcerning common election.\n\nThe Father elects, the Son elects, the Holy Spirit elects. Concerning the Father, in the Apostle: Blessed be God and the Father of our Lord Jesus Christ, who chose us before the foundation of the world (Eph. 1:3-4). Concerning the Son, in the Gospel: You did not choose me, but I chose you out of the world (John 15:16). Concerning the Holy Spirit, in the Acts: When they had fasted and prayed, the Holy Spirit said to them: Set apart for me Barnabas and Paul for the work to which I have chosen them (Acts 13:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"CAPUT LXII.\n\nDe communi regno.\n\nRegnat Pater, regnat Filius, regnat Spiritus sanctus. De Patre in Evangelio: Si quis non renatus fuerit ex aqua et Spiritu sancto, non potest videre regnum Dei (Joan. III, 5). De Filio in psalmo nonagesimo quinto (Vera. 10): Dicite in gentibus, Dominus regnavit a ligno. De Spiritu sancto in Satomone: A spiritu Domini data est potestas vobis (Sap. VI, 4). Et infra: Et cum essetis ministri regni illius, non recte judicastia (Ibid., 5).\n\nCAPUT LXIII.\n\nDe communi perscrutatione.\n\nScrutatur Pater, scrutatur Filius, scrutatur Spiritus sanctus. De Patre in psalmo centesimo trigesimo octavo (Vers. 23): Proba me, Domine; scito cor meum, scrutare me, et cognosce semitas meas. De Filio in Apocalypsi: Et scient omnes Ecclesiae quia ego sum scrulator cordis et rennm (Apoc. II, 23). De Spiritu sancto in Apostolo: Spiritus enim omnia scrutatur, etiam profunda Dci (1 Cor. II, 10).","english":"CHAPTER LXII.\n\nConcerning the common kingdom.\n\nThe Father reigns, the Son reigns, the Holy Spirit reigns. Concerning the Father, in the Gospel: Unless one has been born again of water and the Holy Spirit, he cannot see the kingdom of God (John 3:5). Concerning the Son, in the ninety-fifth psalm (verse 10): Say among the nations, the Lord has reigned from the wood. Concerning the Holy Spirit, in Solomon: Power has been given to you by the spirit of the Lord (Wis. 6:4). And below: And when you were ministers of his kingdom, you did not judge rightly (ibid., 5).\n\nCHAPTER LXIII.\n\nConcerning the common searching.\n\nThe Father searches, the Son searches, the Holy Spirit searches. Concerning the Father, in the one hundred thirty-eighth psalm (verse 23): Prove me, Lord; know my heart, search me, and know my paths. Concerning the Son, in the Apocalypse: And all the churches shall know that I am the searcher of the heart and reins (Rev. 2:23). Concerning the Holy Spirit, in the Apostle: For the Spirit searches all things, even the deep things of God (1 Cor. 2:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"CAPUT LXIV.\n\nDe communi probatione.\n\nProbai Pater, probat Filius, probat Spiritus sanctus. De Patre ad Thessalonicenses: Ita loquimur, non quasi hominibus placentes, sed Deo, qui probat corda nostra (1 Thess. II, 4). De Filio in Salomone: Sicut aurum in furnace prubavit eos, et invenit eos dignos se (Sap. III, G). De Spiritu san to in Salomone: Spiritus Domini probat corda (Prov. xvn, 3): exterminabit autem impios a terra (Prov. II, 22).\n\nCAPUT LXV.\n\nDe communi testificatione.\n\nTestificatur Pater, testificatur Filius, testificatur Spiritus sanctus. De Patre in psalmo octavo decimo ( Vera. 8): Testimonium Dei fidele, sapientiam præstans parvulis. De Filio ad Timotheum: Praecipio tibi coram Deo, qui confirmat omnia, et Christo Jesu, qui testimonium reddidit sub Pontio Pilato (I Tim. VI, 13). De Spiritu sancto in Apostolo: Nam ipse Spiritus testimonium reddit spiritui nostro (Rom. VIII, 16).","english":"CHAPTER LXIV.\n\nConcerning the common proof.\n\nThe Father proves, the Son proves, the Holy Spirit proves. Concerning the Father, to the Thessalonians: We speak thus, not as pleasing men, but God, who proves our hearts (1 Thess. 2:4). Concerning the Son, in Solomon: As gold in the furnace he proved them, and found them worthy of himself (Wis. 3:6). Concerning the Holy Spirit, in Solomon: The Spirit of the Lord proves hearts (Prov. 17:3); but he will destroy the wicked from the earth (Prov. 2:22).\n\nCHAPTER LXV.\n\nConcerning the common testimony.\n\nThe Father testifies, the Son testifies, the Holy Spirit testifies. Concerning the Father, in the eighteenth psalm (verse 8): The testimony of God is faithful, giving wisdom to little ones. Concerning the Son, to Timothy: I charge you before God, who confirms all things, and Christ Jesus, who gave testimony under Pontius Pilate (1 Tim. 6:13). Concerning the Holy Spirit, in the Apostle: For the Spirit himself gives testimony to our spirit (Rom. 8:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"CAPUT LXVI.\n\nDe communi crealione.\n\nCreator dicitur Pater, hoc et Filius, hoc Spiritus sanctus. De Patre ad Ephesios: Illuminare omnes, quae sit dispensatio sacramenti absconditi a saeculis in Deo, qui omnia creavit (Ephes. III, 9). De Filio ad Romanos: Coluerunt, et servierunt creaturae potius quam Creatori, qui est super omnia Deus benedictus in saecula (Rom. i, 25). De Spiritu sancto in Salomone: Et vidit, et dinumeravit, et mensus cst omnia, ipse creavit ea per Spiritum sanctum (Eccli. i, 9).\n\nCAPUT LXVII.\n\nDe communi ducalu.\n\nDux dicitur Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Deuteronomio: Et dixit Moyses ad omnem Synagogam filiorum Israel: Scitote et intelligite, quoniam in manu forti et brachio excelso eduxit vos Deus vester de medio Ægyptiorum Deut. xxvi, 8). De Filio in Genesi. Non deficiet princeps de Juda, nec dux de femoribus ejus, donec veniat cui repositum est, et in nomine ejus gentes sperabunt (Gen. XLIX, 10). De Spiritu sanctoin Ezechiele: Eduxit me Spiritus Domini, et posuit me in medio campo, et erat plenus ossibus rnortuorum (Ezech. XXXVII, 5).","english":"CHAPTER LXVI.\n\nConcerning the common creation.\n\nThe Father is called Creator, and so is the Son, and so is the Holy Spirit. Concerning the Father, to the Ephesians: To enlighten all men, what is the dispensation of the mystery hidden from the ages in God, who created all things (Eph. 3:9). Concerning the Son, to the Romans: They worshipped and served the creature rather than the Creator, who is over all, God blessed forever (Rom. 1:25). Concerning the Holy Spirit, in Solomon: And he saw, and numbered, and measured all things; he himself created them through the Holy Spirit (Sir. 1:9).\n\nCHAPTER LXVII.\n\nConcerning the common leadership.\n\nThe Father is called Leader, and so is the Son, and so is the Holy Spirit. Concerning the Father, in Deuteronomy: And Moses said to the whole assembly of the children of Israel: Know and understand, that with a strong hand and an exalted arm your God led you out from the midst of the Egyptians (Deut. 26:8). Concerning the Son, in Genesis: The prince shall not fail from Judah, nor the leader from his thighs, until he comes to whom it is reserved, and in his name the nations shall hope (Gen. 49:10). Concerning the Holy Spirit, in Ezekiel: The Spirit of the Lord led me out, and set me in the midst of the field, and it was full of the bones of the dead (Ezek. 37:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"CAPUT LXVIII.\n\nDe communi vocatione.\n\nVocat Pater, vocat Filius, vocat Spiritus sanctus. De Patre ad Corinthios: Unumquemque sicut vocavit Deus ita ambulet, sicut etiam in Ecclesiis ominibus doceo (I Cor. VII, 17). De Filio in Evangelio: Transeunte Jesu vidit hominem quemdam sedentem ad telonium, Matthæum nomine, et vocavit eum, et dixit ei: Sequere me (Matth. IX, 9). De Spiritu sancto in Actibus: Et cum servirent Deo, dixit eis Spiritus sanctus: Separate mihi Barnabam et Paulum in opere quo vocavi eos (Act. XIII, 2).\n\nCAPUT LXIX.\n\nDe communi misericordia.\n\nMisericors Pater, hoc Filius, hoc Spiritus sanctus. De Patre in Apostolo: Dcus autem, qui dives est in misericordia, in magna caritate misertus est nostri (Eph. II, 4). De Filio in Evangelio: Misereor huic turbæ, quoniam triduum habent, et dimittere eos jejunos nolo (Matth. xv, 32). De Spiritu sancto in Zacharia: Ecce ego effundam super domum David, et super cos qui habitant in Jerusalem Spiritum gratiæ et miserationis (Zach. XII, 10).","english":"CHAPTER LXVIII.\n\nConcerning the common calling.\n\nThe Father calls, the Son calls, the Holy Spirit calls. Concerning the Father, to the Corinthians: Let each one walk as God has called him, as I also teach in all the churches (1 Cor. 7:17). Concerning the Son, in the Gospel: As Jesus passed by, he saw a certain man sitting at the tax booth, named Matthew, and he called him and said to him: Follow me (Matt. 9:9). Concerning the Holy Spirit, in the Acts: And while they were serving God, the Holy Spirit said to them: Set apart for me Barnabas and Paul for the work to which I have called them (Acts 13:2).\n\nCHAPTER LXIX.\n\nConcerning the common mercy.\n\nThe Father is merciful, so is the Son, so is the Holy Spirit. Concerning the Father, in the Apostle: But God, who is rich in mercy, in his great love had mercy on us (Eph. 2:4). Concerning the Son, in the Gospel: I have compassion on this crowd, because they have been with me three days, and I do not want to send them away fasting (Matt. 15:32). Concerning the Holy Spirit, in Zechariah: Behold, I will pour out upon the house of David, and upon those who dwell in Jerusalem, the Spirit of grace and of compassion (Zech. 12:10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"CAPUT LXX.\n\nDe communi habitatione templi.\n\nTemplum Patris, templum Filii, templum Spiritus sancti. De Patre in A postolo: Templum enim Dci sanctum est, quod estis vos. Nemo vos fallat: si quis templum Dei violaverit, disperdet illum Deus (1 Cor. III, 17). De Filio in Apocalypsi: Et plateæ civitatis auro mundo, et templum in ea non vidi: Dominus autem et Agnus templum ejus est (Apoc. XXI, 22). De Spiritu sancto ad Corinthios: An ignoratis quoniam corpora vestra templum in vobis est Spiritus sancti, quem habetis a Deo (1 Cor. vi, 19)?\n\nCAPUT LXXI.\n\nDe communi constitutione.\n\nConstituit Pater, idem Filius, idem Spiritus sanctus. De Patre Jeremias: Dixit Dominus Deus: Ecce ego constitui te hodie super gentes et regna, ut evellas et destruas, et reædifices, et plantes (Jer. i, 10). Dc Filio in Actibus: In die quo apostolos elegit per Spiritum sanctum, quibus constituit prædicare Evangelium (Act. I. 2). De Spiritu sancto ubi supra: Attendite vobis et universo gregi in quo vos Spiritus sanctus constituit episcopos (Act. xx, 28).","english":"CHAPTER LXX.\n\nConcerning the common habitation of the temple.\n\nThe temple of the Father, the temple of the Son, the temple of the Holy Spirit. Concerning the Father, in the Apostle: For the temple of God is holy, which you are. Let no one deceive you: if anyone violates the temple of God, God will destroy him (1 Cor. 3:17). Concerning the Son, in the Apocalypse: And the streets of the city are pure gold, and I saw no temple in it; but the Lord and the Lamb are its temple (Rev. 21:22). Concerning the Holy Spirit, to the Corinthians: Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God (1 Cor. 6:19)?\n\nCHAPTER LXXI.\n\nConcerning the common appointment.\n\nThe Father appoints, the same Son appoints, the same Holy Spirit appoints. Concerning the Father, Jeremiah: The Lord God said: Behold, I have appointed you this day over the nations and kingdoms, to root up and to tear down, and to rebuild and to plant (Jer. 1:10). Concerning the Son, in the Acts: On the day when he chose the apostles through the Holy Spirit, to whom he appointed to preach the Gospel (Acts 1:2). Concerning the Holy Spirit, where above: Take heed to yourselves and to the whole flock, in which the Holy Spirit has appointed you bishops (Acts 20:28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"CAPUT LXXII.\n\nDe communi manifestatione.\n\nManifestat Pater, manifestat Filius, manifestat Spiritus sanctus. De Patre ad Romanos: Quia quod notum est Dei, manifestum est illis, Deus enim illis manifestavit (Rom. I, 19). De Filio in Evangelio: Hoc primum signorum fecit Jesus in Cana Galilææ, et manifestavit potentiam suam (loan. II, 11). De Spiritu sancto ad Corinthios: Unicuique autem datur manifestatio Spiritus ad utilitatem (/ Cor. XII, 7).\n\nCAPUT LXXIII.\n\nDe communi ostensione.\n\nOstendit Pater, ostendit Filius, ostendit Spiritus sanctus. De Patre ad Timotheum: Ut serves mandatum sine macula irreprehensibile, usque ad adventum Domini nostri Jesu Christi, quem in suis temporibus ostendet beatus et solus potens Rex regum, et Dominus dominantium (1 Tim. VI, 14). De Filio in Evangelio: Dico vobis amicis meis, ne timeatis eos qui occidunt corpus, et post hæc non habent amplius quid faciant: ostendam autem vobis quem timeatis (Lc. XII, 4). Et in Evaugelio: Multa bona opera ostendi vobis, propter quod horum opus lapidatis me (Joan. x, 32). De Spiritu sancto ad Corinthios: Sermo meus et prædicatio mea non in suasoriis sapientiæ verbis, sed in ostensione Spiritus ct virtutis (1 Cor. II, 4).","english":"CHAPTER LXXII.\n\nConcerning the common manifestation.\n\nThe Father manifests, the Son manifests, the Holy Spirit manifests. Concerning the Father, in Romans: Because that which is known of God is manifest to them, for God has manifested it to them (Rom. 1:19). Concerning the Son, in the Gospel: This first of signs Jesus did in Cana of Galilee, and manifested his power (John 2:11). Concerning the Holy Spirit, in Corinthians: But to each one is given the manifestation of the Spirit for profit (1 Cor. 12:7).\n\nCHAPTER LXXIII.\n\nConcerning the common showing.\n\nThe Father shows, the Son shows, the Holy Spirit shows. Concerning the Father, in Timothy: That you keep the commandment without spot, irreproachable, until the coming of our Lord Jesus Christ, which in his own times he will show, the blessed and only mighty King of kings and Lord of lords (1 Tim. 6:14). Concerning the Son, in the Gospel: I say to you my friends, do not fear those who kill the body, and after these things have nothing more that they can do: but I will show you whom you should fear (Luke 12:4). And in the Gospel: Many good works I have shown you, for which of these works do you stone me (John 10:32). Concerning the Holy Spirit, in Corinthians: My speech and my preaching were not in persuasive words of wisdom, but in the showing of the Spirit and of power (1 Cor. 2:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"CAPUT LXXIV.\n\nDe communi mensura.\n\nMensuram dat Pater, mensuram dat Filius, mensuram dat Spiritus sanctus. Dc Patre ad Romanos: Non plus quam oportet sapere, sed sapere ad temperantiam, unicuique sicut Deus partitus est mensuram fidei (Rom. in, 3). De Filio ad Corinthios: Sed et nos ipsi inter nosmetipsos metientes et comparantes nosmetipsos nobismetipsis, non in immensum gloriamur, sed secundum mensuram regulæ qua mensus est nobis Dominus Jesus mensuram perURgendi usque ad vos (II Cor. x, 12). De Spiritu sancto in Salomone: Spiritus sapientiæ replet pacem et dat salutis fructum; vidit, et dinumeravit, et mensus est utraque in dono Dei (Eccli. i, 22).\n\nCAPUT LXXV.\n\nDe communi modestia.\n\nModestia Patris, modestia Filii, modeslia Spiritus sancti. De Patre in Jeremia: Deus, qui modestia tua sancta constituisti omnia, deprecor ut des servis tuis graliam in conspectu regis Babylonis, cui pro peccatis nostris et patrum nostrorum tradidisti nos (Baruch. n, 14). De Filio ad Corinthios: Obsecro autem vos, fratres. per mansuetudinem et modestiam Christi (II Cor. X, 1). De Spiritu sancto in Epistola Petri apostoli: Non extrinsecus capillorum implicitus, aut auri circumdatio, aut habitus vestimentorum cultior. sed qui absconsus est homo incorruptibili modestia Spiritus, qui est ante Deum locuples (I Petr. III, 3).","english":"CHAPTER LXXIV.\n\nConcerning the common measure.\n\nThe Father gives measure, the Son gives measure, the Holy Spirit gives measure. Concerning the Father, in Romans: Not to be more wise than is proper, but to be wise unto sobriety, as God has divided to each one the measure of faith (Rom. 12:3). Concerning the Son, in Corinthians: But we ourselves also, measuring ourselves among ourselves and comparing ourselves with ourselves, do not glory beyond measure, but according to the measure of the rule which the Lord Jesus measured out to us, the measure of reaching even unto you (2 Cor. 10:12). Concerning the Holy Spirit, in Solomon: The Spirit of wisdom fills peace and gives the fruit of salvation; he saw, and numbered, and measured both in the gift of God (Sirach 1:22).\n\nCHAPTER LXXV.\n\nConcerning the common meekness.\n\nThe meekness of the Father, the meekness of the Son, the meekness of the Holy Spirit. Concerning the Father, in Jeremiah: O God, who by your holy meekness have established all things, I beseech you to give grace to your servants in the sight of the king of Babylon, to whom you have delivered us for our sins and the sins of our fathers (Baruch 2:14). Concerning the Son, in Corinthians: But I beseech you, brothers, by the gentleness and meekness of Christ (2 Cor. 10:1). Concerning the Holy Spirit, in the Epistle of the apostle Peter: Not the outward plaiting of hair, or the wearing of gold, or the more elaborate style of clothing, but the hidden man of the incorruptible meekness of the Spirit, which is rich before God (1 Pet. 3:3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"CAPUT LXXVI.\n\nDe communi missione.\n\nMisit Pater, misit Filius, misit Spiritus sanctus. De Patre in Apostolo: Misit Deus Filium suum in similitudine carnis peccati (Rom. VIII, 3). De Filio in Evangelio: Misi vos metere ubi non seminastis (Joan. iv, 38). De Spiritu sancto in Actibus: Petro hæsitante de visu, dixit ei Spiritus sanctus: Surge, vade cum illis, quoniam ego misi eos (Act. X, 20).\n\nCAPUT LXXVII.\n\nDe communi protectione.\n\nProtegit Pater, protegit Filius, protegit Spiritus sanctus. De Patre in psalmo octogesimo tertio (Vers. 10): Protector, nunc aspice in facieChristi tui. De Filio in psalmo sexto decimo (Vers. 8): Custodi me, Domine, ut pupillam oculi; sub umbra alarum tuarum protege me. De Spiritu sancto in Salomone: Spiritus Domini.protectio est, et firmamentum virtutis (Eccli.xxxiv, 19).\n\nCAPUT LXXVIII.\n\nDe communi digito Trinitatis.","english":"CHAPTER LXXVI.\n\nConcerning the common sending.\n\nThe Father sent, the Son sent, the Holy Spirit sent. Concerning the Father, in the Apostle: God sent his Son in the likeness of sinful flesh (Rom. 8:3). Concerning the Son, in the Gospel: I sent you to reap where you did not sow (John 4:38). Concerning the Holy Spirit, in the Acts: While Peter was hesitating about the vision, the Holy Spirit said to him: Rise, go with them, for I have sent them (Acts 10:20).\n\nCHAPTER LXXVII.\n\nConcerning the common protection.\n\nThe Father protects, the Son protects, the Holy Spirit protects. Concerning the Father, in the eighty-third psalm (verse 10): Protector, now look upon the face of your Christ. Concerning the Son, in the sixteenth psalm (verse 8): Guard me, Lord, as the pupil of the eye; under the shadow of your wings protect me. Concerning the Holy Spirit, in Solomon: The Spirit of the Lord is a protection and a strengthening of power (Sirach 34:19).\n\nCHAPTER LXXVIII.\n\nConcerning the common finger of the Trinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Digitus Patris, digitus Filii, digitus Spiritus sancti. De Patre in Exodo: Dixerunt magi Pbaraoni regi: Digitus Dei est (Exod. vm, 19). Item ibi: Et accepit Moyses duas tabulas scriptas digito Dei (Exod. XXXI, 18). De Filio in Evangelio: Et inclinans se Jesus digito scribebat in terra (Joan. VIII, 6). De Spiritu sancto in Evangelio: Si ego in digito Dei ejicio dæmonia, utique appropinquavit in vobis regnum Dei (Luc. xi, 20). In alio loco: Si ego in Spiritu Dei ejicio dæmones, schole quia pervenit in vos regnum Dei (Matth. in, 28).\n\nCAPUT LXXIX.\n\nDe communi fide.\n\nFides Patris, fides Filii, fides Spiritus sancti. De Pare ad Romanos: Quid enim si quidam illorum non crediderunt: nunquid incredulitas illorum fidem Dei evacuavit (Rom. III, 3)? De Filio in Apustolo: Quod autem vivo in carne, in fide vivo Filii Dei, qui dilexit me (Gal. II, 20). De Spiritu sancto ubi supra: Habentes eumdem spiritum fidei sicut scriptum est: Credidi, propter quod locutus sum (II Cor. IV, 15).","english":"The finger of the Father, the finger of the Son, the finger of the Holy Spirit. Concerning the Father, in Exodus: The magicians said to Pharaoh king: This is the finger of God (Exod. 8:19). Likewise there: And Moses received two tablets written by the finger of God (Exod. 31:18). Concerning the Son, in the Gospel: And Jesus, stooping down, was writing with his finger on the ground (John 8:6). Concerning the Holy Spirit, in the Gospel: If I cast out demons by the finger of God, then surely the kingdom of God has drawn near to you (Luke 11:20). In another place: If I cast out demons by the Spirit of God, know that the kingdom of God has come upon you (Matt. 12:28).\n\nCHAPTER LXXIX.\n\nConcerning the common faith.\n\nThe faith of the Father, the faith of the Son, the faith of the Holy Spirit. Concerning the Father, to the Romans: What then if some of them did not believe? Has their unbelief made void the faith of God (Rom. 3:3)? Concerning the Son, in the Apostle: But that I live in the flesh, I live in the faith of the Son of God, who loved me (Gal. 2:20). Concerning the Holy Spirit, where above: Having the same spirit of faith, as it is written: I believed, and therefore I spoke (2 Cor. 4:15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"CAPUT XXC.\n\nDe communi prædictione.\n\nPrædixit Pater, prædixit Filius, praedixit Spiritus sanctus. De Patre in Actibus: Deus autem, quae praedixit per os sauctorum prophetarum suorum juxta Christum suum implevit (Act. III, 18). De Filio in Evangelio: Et nuntiate fratribus, quia praecedet vos in Galilaeam; ibi eum videbitis, ecce praedixi vobis (Matth. XXVIII, 7). De Spirilu sancto in Actibus: Suns vero Petrus cum undecim, elevata voce dixit: Viri fratres, oportet impleri Scripturam quam prædixit Spiritus sanctus per os David de Juda, qui fuit dux eorum qui comprehenderunt Jesurn (Act. I, 16).\n\nCAPUT XXCI.\n\nDe communi documento.\n\nDocet Pater, docet Filius, docet Spiritus sanctus. De Patre in psalmo septuagesimo (Vers. 17): Docuisti me, Deus, a juventute mea. Et in centesimo quadragesimo tertio (Vers. 1): Benedictus Dominus Deus, qui docet manus meas ad praelium, et digitos meos ad bellum. De Filio in Evangelio: Et circuibat Jesus civitates omnes et castella, docens in synagogis eorum (Matth. IV, 23). Et iterum: Cum sedisset, aperuit os suum, et docebat eos(Matth. V, 2). De Spiritu sancto in Evangelio: Cum autem venerit Paracletus ille spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13).","english":"CHAPTER 80.\n\nConcerning the common foretelling.\n\nThe Father foretold, the Son foretold, the Holy Spirit foretold. Concerning the Father, in Acts: But God, what things he foretold by the mouth of his holy prophets, he fulfilled, according to his Christ (Acts 3:18). Concerning the Son, in the Gospel: And announce to the brothers that he will go before you into Galilee; there you will see him; behold, I have foretold it to you (Matt. 28:7). Concerning the Holy Spirit, in Acts: But Peter, standing with the eleven, lifted up his voice and said: Men, brothers, it is necessary that the Scripture be fulfilled which the Holy Spirit foretold by the mouth of David concerning Judas, who was the leader of those who seized Jesus (Acts 1:16).\n\nCHAPTER 81.\n\nConcerning the common teaching.\n\nThe Father teaches, the Son teaches, the Holy Spirit teaches. Concerning the Father, in the seventieth psalm (v. 17): You have taught me, O God, from my youth. And in the hundred and forty-third (v. 1): Blessed be the Lord God, who teaches my hands for battle, and my fingers for war. Concerning the Son, in the Gospel: And Jesus was going around all the cities and villages, teaching in their synagogues (Matt. 4:23). And again: When he had sat down, he opened his mouth and taught them (Matt. 5:2). Concerning the Holy Spirit, in the Gospel: But when that Paraclete, the Spirit of truth, has come, he will teach you all truth (John 16:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"CAPUT XXCII.\n\nDe communi imperio.\n\nImperat Pater, idem Filius, idem Spiritus sanctus. De Patre in Epistola Petri secunda: Hæc enim fadentes non errabitis, sed ministrabitur vobis introitui in aeternum imperium Dei (II Petr. I, 10). De Filio in Evangelio: Surde et mute spiritus, ego tibi impero ut exeas ab eo, et amplius ne introeas in eum (Marc. IX, 24). Et: Imperavit vento et mari, et facta est tranquillitas magna (Matth. VIII, 26). De Spiritu sancto in Job (Job XXXVIII, 29): De Spiritu Domini datur glacies super terram. Et infra: Imperio suo fecit nivem, potentia sua giravit cœlum in circuitu gloriae suæ (Job XXXVII, 6).\n\nCAPUT XXCIII.\n\nDe communi disciplina.\n\nDisciplina Patris, disciplina Filii, disciplina Spiritus sancti. De Patre in Salomone: Fili, ne neglexeris diciplinam Dei, neque deficias ab eo correptus (Prov. III, 11). De Filio in psalmo septimo decimo (Vers. 56): Dextera tua suscepit me, et disciplina tua ipsa me docebit, et doctrina tua diriget me in finem. De Spiritu sancto in Salomone: Spiritus enim disciplinæ effugiet fictum, et auferet se a cogitationibus, quæ sunt sine intellectu (Sap. I, v).","english":"CHAPTER 82.\n\nConcerning the common authority.\n\nThe Father commands, the same Son commands, the same Holy Spirit commands. Concerning the Father, in the second Epistle of Peter: For doing these things you shall not stumble, but there shall be ministered to you an entrance into the eternal kingdom of God (2 Peter 1:10). Concerning the Son, in the Gospel: Deaf and mute spirit, I command you to come out of him, and no more to enter into him (Mark 9:24). And: He commanded the wind and the sea, and there was a great calm (Matthew 8:26). Concerning the Holy Spirit, in Job (Job 38:29): By the Spirit of the Lord ice is given upon the earth. And below: By his command he made the snow, by his power he turned the heaven around in the circuit of his glory (Job 37:6).\n\nCHAPTER 83.\n\nConcerning the common discipline.\n\nThe discipline of the Father, the discipline of the Son, the discipline of the Holy Spirit. Concerning the Father, in Solomon: My son, do not neglect the discipline of God, nor faint when you are corrected by him (Proverbs 3:11). Concerning the Son, in the seventeenth psalm (verse 56): Your right hand has upheld me, and your discipline itself will teach me, and your instruction will guide me to the end. Concerning the Holy Spirit, in Solomon: For the Spirit of discipline will flee deceit, and will withdraw himself from thoughts that are without understanding (Wisdom 1:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"CAPUT XXCIV.\n\nDe communi insufflatione.\n\nInsufflat Pater, insufflat Filius, insufflat Spiritus sanctus. De Patre in Genesi: Et fecit Deus hominem ad imaginem suam, et insufflavit in faciem ejus spiritum viae, et factus est homo in animam viventem (Gen. ii, 7). De Filio iu Evangelio: Et insufflavit in faciem discipulorum suorum dicens: Accipite Spiritum sanctum (Joan. XX, 22). De Spiritu sancto in Ezechiele: Hæc dicit Dominus: A quatuor ventis veni, Spiritus, et insuffla super mortuos istos, et reviviscent (Ezech. XXXVII, 9).\n\nCAPUT XXCV.\n\nDe communi repletione.\n\nImplet Pater, implet Filius, imp'et Spiritus sanctus. Dc Patre in Jeremia: Haec dicit Dominus Deus Israel: Coelum et terram impleo (Jer. XXIII, 24). De Filio in Apostolo: Dominus autem impleat corda vestra omni opere et sermone bono (II Tim. II, 16). De Spiritu sancto in Actibus: Factus est subito sonus tanquam spiritus validi, et implevit omnem locum in quo erant sedentes (Act. II, 2).","english":"CHAPTER 84.\n\nConcerning the common breathing.\n\nThe Father breathes, the Son breathes, the Holy Spirit breathes. Concerning the Father, in Genesis: And God made man in his own image, and breathed into his face the breath of life, and man became a living soul (Gen. 2:7). Concerning the Son, in the Gospel: And he breathed into the faces of his disciples, saying: Receive the Holy Spirit (John 20:22). Concerning the Holy Spirit, in Ezekiel: Thus says the Lord: Come from the four winds, O Spirit, and breathe upon these dead, and they shall live again (Ezek. 37:9).\n\nCHAPTER 85.\n\nConcerning the common filling.\n\nThe Father fills, the Son fills, and the Holy Spirit fills. Concerning the Father, in Jeremiah: Thus says the Lord God of Israel: I fill heaven and earth (Jer. 23:24). Concerning the Son, in the Apostle: But may the Lord fill your hearts with every good work and word (2 Tim. 2:16). Concerning the Holy Spirit, in Acts: Suddenly there came a sound as of a mighty spirit, and it filled the whole place where they were sitting (Acts 2:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"CAPUT XXCVI.\n\nDe communi dono.\n\nDonum Dei Patris, donum Filii, donum et Spiritus sancti. De Patre in Apostolo: Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei Donum est (Ephes. ii, 8). De Filio in Salomone: Quia nemo esse potest continens, nisi Deus det; et hoc ipsum sapientiae erat, scire cujus esset hoc donum (Sap. VIII, 2). De Spiritu sancto in Actibus: Pœnitentiam agite, et baptizetur unusquisque in nomine Domini Jesu Christi, et accipietis donum Spiritus sancti (Act. 11. 38).\n\nCAPUT XXCVII.\n\nDe communi locutione.\n\nLoquitur Pater, loquitur Filius, loquitur Spiritus sanctus. De Patre in psalmo sexagesimo primo ( Vera. 12): Semel locutus est Deus, duo hæc audivi. Et: Deus locutus est in sancto suo (Paal. CVII, 8). De Filio in Evangelio: Loquente Jesu ad turbas, Ecce mater ejus et fratres foris stabant, quaerentes loqui cum eo (Matth. III, 46). Item ibi: Loquor vo-, bis, et non creditis (Joan. x, 25). De Spiritu sancto in Apostolo: Spiritus est qui loquitur mysteria ( I Cor. XIV, 2).","english":"CHAPTER 86.\n\nConcerning the common gift.\n\nThe gift of God the Father, the gift of the Son, and the gift of the Holy Spirit. Concerning the Father, in the Apostle: By grace you have been saved through faith, and this not from yourselves; it is the gift of God (Eph. 2:8). Concerning the Son, in Solomon: Because no one can be continent unless God grants it; and this very thing was part of wisdom, to know whose gift this was (Wis. 8:21). Concerning the Holy Spirit, in the Acts: Repent, and let each one of you be baptized in the name of the Lord Jesus Christ, and you will receive the gift of the Holy Spirit (Acts 2:38).\n\nCHAPTER 87.\n\nConcerning the common speaking.\n\nThe Father speaks, the Son speaks, the Holy Spirit speaks. Concerning the Father, in the sixty-first psalm: Once God has spoken; these two things I have heard. And: God has spoken in his holy one (Ps. 62:11; 60:6). Concerning the Son, in the Gospel: While Jesus was speaking to the crowds, behold, his mother and brothers were standing outside, seeking to speak with him (Matt. 12:46). Likewise in the same place: I speak to you, and you do not believe (John 10:25). Concerning the Holy Spirit, in the Apostle: It is the Spirit who speaks mysteries (1 Cor. 14:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"CAPUT XXCVIII.\n\nDe communi retributione.\n\nRelribuet Pater, retribuet Filius, retribuet Spiritus sanctus. De Patre in Apostolo: Si tamen justum est apud Deum retribuere his qui vos tribulant, tribulationem; et vobis qui tribulamini, requicm (II Thes. i, 6). De Filio in Apostolo: Mihi vindictam, ego retribuam, dicit Dominus (Rom. III, 19). De Spiritu sancto in Judicum: Si enim congregaverint se in unum, et venerint ad terminos Jerusalem, et expugnaverint vos, ego mittam Spiritum meum, et retribuet eis quae ipsi retribuerunt vobis.\n\nCAPUT XXCIX.\n\nDe communi respectione.\n\nRespicit Pater, respicit Filius, respicit Spiritus Sanctus. De Patrc in Genesi: Respexit Deus in Abel et super mucra ejus: super Cain autem ut munera ejus non respexit (Ced. IV, 4). Dc Filio in Evangelio: Respiciens Je us cogitationes corum, dixit: Quid cogitatis mala in cordibas vestris (Matth. IX, 4)? De Spiritu sancto in Apocalypsi: IIi sunt septem spiritus qui inspiciunt universam terram ( Apoc. v, 6).","english":"CHAPTER 88.\n\nConcerning the common recompense.\n\nThe Father will recompense, the Son will recompense, the Holy Spirit will recompense. Concerning the Father, in the Apostle: If indeed it is just with God to recompense tribulation to those who trouble you, and to you who are troubled, rest (2 Thessalonians 1:6). Concerning the Son, in the Apostle: Vengeance is mine, I will recompense, says the Lord (Romans 12:19). Concerning the Holy Spirit, in Judges: For if they gather themselves together as one, and come to the borders of Jerusalem, and besiege you, I will send my Spirit, and he will recompense them what they have recompensed to you.\n\nCHAPTER 89.\n\nConcerning the common regard.\n\nThe Father regards, the Son regards, the Holy Spirit regards. Concerning the Father, in Genesis: God regarded Abel and his gifts; but upon Cain, he did not regard his gifts (Genesis 4:4). Concerning the Son, in the Gospel: Jesus, regarding their thoughts, said: Why do you think evil in your hearts (Matthew 9:4)? Concerning the Holy Spirit, in the Apocalypse: These are the seven spirits who look upon the whole earth (Revelation 5:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"CAPUT XC.\n\nDe communi placito.\n\nplacuit Patri, placuit Filio, placuit Spiritui sancto. De Patre in Apostolo: Postea quam placuit Deo, qui me segregavit ex utero matris meæ, ut revelaret Filium suum in me (Gal. i, 15). Et in psalmo: Piacult Deo super vitulum novellum cornua producentem et ungulas (Psal. LXVIII, 52). De Filio in psalmo sexagesimo septimo (Vers. 17): Montem in quo placuit Deo habitare in co, etenim Dominus babitabit usque in finem, etc. De Spiritu sancto in Actibus: placuit Spiritui sancto et nobis, nihil amplius oneris imponere vobis (Act. xv, 28), etc.\n\nCAPUT XCI.\n\nDe communi intellectu.\n\nIntellectum dat Pater, hoc Filius, hoc Spiritus sanctus. De Patre in psalmo quinto decimo (Vers.7): Benedicam Dominum,qui mihi tribuit intellectum. De Filio in Apostolo: Intel ige quæ dico, dahit enim libi Dominus intellectum (II Tim. II, 7). ne Spiritu sancto ubi supra: Ideo et nos ex qua die audivimus, non cessimus pro vobis orantes et postulantes, ut impleamiti fgnitione voluntatis ejus, in omni sapientia et intellectu spiritali (Col. I, 9).","english":"CHAPTER 90.\n\nConcerning the common good pleasure.\n\nIt pleased the Father, it pleased the Son, it pleased the Holy Spirit. Concerning the Father, in the Apostle: After it pleased God, who set me apart from my mother's womb, to reveal his Son in me (Gal. 1:15). And in the Psalm: It pleased God more than a young calf that puts forth horns and hooves (Ps. 68:32). Concerning the Son, in the sixty-seventh Psalm (v. 17): The mountain in which it pleased God to dwell; for indeed the Lord will dwell there even to the end, etc. Concerning the Holy Spirit, in the Acts: It pleased the Holy Spirit and us to impose no further burden upon you (Acts 15:28), etc.\n\nCHAPTER 91.\n\nConcerning the common understanding.\n\nThe Father gives understanding, the Son gives this, the Holy Spirit gives this. Concerning the Father, in the fifteenth Psalm (v. 7): I will bless the Lord, who has given me understanding. Concerning the Son, in the Apostle: Understand what I say, for the Lord will give you understanding (2 Tim. 2:7). Concerning the Holy Spirit, in the passage above: Therefore we also, from the day we heard, have not ceased praying and beseeching for you, that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding (Col. 1:9).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"CAPUT XCII.\n\nDe communi mundatione.\n\nMandat Pater, mundat Filius, mundat Spiritus sanctus. De Patre in Ezechiele: Et salvos eos facit de universis sedibus suis, in quibus peccaverunt: mundabo eos, et erunt mihi populus, et ego ero eis Deus; servus meus David rex super eos, et pastor crit omnium eorum (Ezech. XXXVII. 23). De Filio in Evangelio: Habens ventilabrum in manu sua, et muudabit aream suam, et congregabit fructum in horrea sua, paleas autem comburet igni inexstinguibili (Matth. III, 12). Et: Caro et sanguis Filii ejus mundat nos ab omni peccato (1 Joan. I, 7). De Spiritu sancto in lsaia: Et mundabit Dominus sordes filiorum ct filiarum Sion, et sanguinem Jerusalem emundabit de medio cjus in sp ritu judicii ct spiritu ardoris (Isai. iv, 4).\n\nCAPUT XCIII.\n\nDe communi illuminatione.\n\nIlluminat Pater, illuminat Filius, illuminat Spiritus sanctus. De Patre in psalmo septimo decimo (Vers. 29): Tu illuminabis lucernam meam; Domine Deus meus, illumina tenebras meas. De Filio in Apostolo: Cum autem venerit Dominus, et illuminaverit abscondita tenebrarum, et palam faciet cogitationes cordis eorum (1 Cor. IV, 5). Et iterum: Exsurge qui dormis, et eleva te a mortuis, et illuminabit te Christus (Ephes. v, 19). De Spiritu sancto in Apostolo: Ut fulgeat in eis illuminatio Spiritus sancti (II Cor. IV, 4).","english":"CHAPTER 92.\n\nConcerning the common cleansing.\n\nThe Father commands, the Son cleanses, the Holy Spirit cleanses. Concerning the Father in Ezekiel: And he saves them out of all their dwelling places, in which they have sinned: I will cleanse them, and they shall be my people, and I will be their God; my servant David shall be king over them, and he shall be the shepherd of them all (Ezek. 37:23). Concerning the Son in the Gospel: Having his winnowing fan in his hand, and he will cleanse his threshing floor, and gather the fruit into his barns, but the chaff he will burn with unquenchable fire (Matt. 3:12). And: The flesh and blood of his Son cleanses us from all sin (1 John 1:7). Concerning the Holy Spirit in Isaiah: And the Lord will cleanse the filth of the sons and daughters of Zion, and will wash away the blood of Jerusalem from its midst in the spirit of judgment and the spirit of burning (Isa. 4:4).\n\nCHAPTER 93.\n\nConcerning the common illumination.\n\nThe Father illuminates, the Son illuminates, the Holy Spirit illuminates. Concerning the Father in the seventeenth psalm (verse 29): You will light my lamp; O Lord my God, illuminate my darkness. Concerning the Son in the Apostle: But when the Lord has come, and has illuminated the hidden things of darkness, and made manifest the thoughts of their heart (1 Cor. 4:5). And again: Arise, you who sleep, and lift yourself up from the dead, and Christ will illuminate you (Eph. 5:19). Concerning the Holy Spirit in the Apostle: That the illumination of the Holy Spirit may shine in them (2 Cor. 4:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"CAPUT XCIV.\n\nDe communi apparitione.\n\nApparuit Pater, Filius, Spiritus sanctus. De Patre in Aclibus: Deus gloriæ apparuit Patri nostro Abraham cum esset in Mesopotamia (Act. VII, 2). De Filio in Joannis Epistola: Ipse apparuit Filius, ut solvat opcra diaboli (I Joan. in, 8). Ie Spiritu sancto in Job: Et spiritus apparuit in oculis meis: et horruerunt capilli mei, et vultum et speciem non vidi, sed tantum vocem audiebam (Job IV, 15).\n\nCAPUT XCY.\n\nDe communi veritate.\n\nVeritas Pater, veritas Filius, hoc et Spiritus sanctus. De Patre in psalmo tricesimo (Vera. 6): Redemisti me, Domine Deus veritatis. In manus tuas, Domine, commendo spiritum meum. De Filio in Evangelio: Ego sum via, veritas, et vita (Joan. XIV, 6). Item ipse ad Patrem: Sermo tuus veritas est (Joan. XVII, 17). De Spiritu sancto in Epistola Joannis: Spiritus est veritas (I Joan. v, G).","english":"CHAPTER 94.\n\nConcerning the common appearing.\n\nThe Father appeared, the Son, the Holy Spirit. Concerning the Father in the Acts: The God of glory appeared to our father Abraham when he was in Mesopotamia (Acts 7:2). Concerning the Son in the Epistle of John: The Son himself appeared, that he might destroy the works of the devil (1 John 3:8). Concerning the Holy Spirit in Job: And a spirit appeared before my eyes, and the hair of my head stood up, and I did not see a face or a form, but I only heard a voice (Job 4:15).\n\nCHAPTER 95.\n\nConcerning the common truth.\n\nThe Father is truth, the Son is truth, and so too the Holy Spirit. Concerning the Father in the thirtieth psalm (verse 6): You have redeemed me, O Lord God of truth. Into your hands, O Lord, I commend my spirit. Concerning the Son in the Gospel: I am the way, the truth, and the life (John 14:6). Likewise he says to the Father: Your word is truth (John 17:17). Concerning the Holy Spirit in the Epistle of John: The Spirit is truth (1 John 5:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"CAPUT XCVI.\n\nDe communi mandato.\n\nMandat Pater, mandat Filius, hoc et Spiritus sanctus. De Patre in psalmo sexagesimo septimo (Vers. 29): Manda, Deus, virtuti lux. Et mandavit in aeternum testamentum suum (Psal. CX, 9). De Filio in Evangelio: Hæc mando, ut diligatis invicem (Joan. xv, 17). De Spiritu sancto, in Isaia: Verumtamen legitima mea custodite, quae ego mando vobis de Spiritu meo. dicit Doininus.\n\nCAPUT XCVII.\n\nDe communi inspiralione.\n\nInspirat Pater, inspirat Filius, et Spiritus sanctus. De Patre in libro Job: Spiritus qui fecit me, et inspiratio omnipotentis Dei qui docet me (Job XXXII, 8). De Filio in psalmo septimo decimo (Vers. 14): Ab increpalione tua, Domine, ab inspiratione spiritus iræ tuae. De Spiritu sancto in Evangelio: Spiritus ubi vult spirat, et vocem ejus audis (Joan. III, 8). etc.\n\nCAPUT XCVIII.\n\nDe communi significatione.","english":"CHAPTER 96.\n\nConcerning the common command.\n\nThe Father commands, the Son commands, and the Holy Spirit also commands. Concerning the Father in the sixty-seventh psalm (v. 29): Command, O God, with power. And he has commanded his covenant forever (Ps. 110:9). Concerning the Son in the Gospel: This I command, that you love one another (John 15:17). Concerning the Holy Spirit, in Isaiah: Nevertheless keep my statutes, which I command you concerning my Spirit, says the Lord.\n\nCHAPTER 97.\n\nConcerning the common breathing.\n\nThe Father breathes, the Son breathes, and the Holy Spirit breathes. Concerning the Father in the book of Job: The Spirit who made me, and the breath of the almighty God who teaches me (Job 32:8). Concerning the Son in the seventeenth psalm (v. 14): From your rebuke, O Lord, from the breath of the spirit of your anger. Concerning the Holy Spirit in the Gospel: The Spirit breathes where it wills, and you hear its voice (John 3:8). etc.\n\nCHAPTER 98.\n\nConcerning the common meaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Significal Pater, significat Filius, hoc et Spirilus sanctus. De Patre in psalmo quinquagesimo nono (Yers. 6): Deus, repulisti nos, et deduxisti nos. Et infra: Dedisti metuentibus te significationem, ut fugiant a facio arcus. De Filio in Apocalypsi: Apocalypsis Jesu Christi, quam dedit illi Deus ostendere servis suis, et significavit, mittens per angelum suum servo suo Joanni (Apoc. I, 1). De Spiritu sancto a I Hebræos: Non sine sanguine, quem offert pro se et pro populi ignorantia, significante hoc Spiritu sancto (Hebr. II, 7).\n\nCAPUT XCIX.\n\nDe communi evangelizatione.\n\nEvangelium Dei Patris, Evangelium Filii, Evangeliucn Spiritus sancti. De Patre ad Timotheum: Et si quid aliud lanæ doctrinae adversatur, quæest secundum Evangelium gloriae beati Dei (I Tim. I, 10). De Filio ad Ephesios: Interficiens inimicitiam in semetipso, et veniens evangelizavit pacem (Eph s. II, 16). Item ibi: Testis enim mihi est Deus, cui servio in spiritu meo in Evangelio Filii cjus (Rom. I, 9). De Spirilu sancto in Epistola Petri: Vobis autem monstraverunt haec, qui vobis evangelizaverunt in Spiritu sancto (1 Petr. I, 12).","english":"The Father signifies, the Son signifies, and the Holy Spirit also signifies. Concerning the Father in the fifty-ninth psalm (v. 6): O God, you have cast us off and driven us away. And below: You have given a sign to those who fear you, that they may flee from the face of the bow. Concerning the Son in the Apocalypse: The revelation of Jesus Christ, which God gave to him to show to his servants, and he signified it, sending it by his angel to his servant John (Apoc. 1:1). Concerning the Holy Spirit, from Hebrews: Not without blood, which he offers for himself and for the people's ignorance, the Holy Spirit signifying this (Hebr. 11:7).\n\nCHAPTER 99.\n\nConcerning the common evangelization.\n\nThe Gospel of God the Father, the Gospel of the Son, the Gospel of the Holy Spirit. Concerning the Father, to Timothy: And if there is any other thing that is contrary to sound doctrine, which is according to the Gospel of the glory of the blessed God (1 Tim. 1:10). Concerning the Son, to the Ephesians: Destroying enmity in himself, and coming he evangelized peace (Eph. 2:16). Likewise in the same place: For God is my witness, whom I serve in my spirit in the Gospel of his Son (Rom. 1:9). Concerning the Holy Spirit in the Epistle of Peter: But these things have been shown to you by those who evangelized you in the Holy Spirit (1 Petr. 1:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"CAPUT C.\n\nUbi illuxit Trinitas.\n\nIlluxit Pater, illuxit Filius, illuxit Spiritus sanctus, Dc Patre in Apostolo: Deus autem qui dixit de tenebris lumen splendescerc, illuxit in cordibus vestris (II Cor. IV, 6). De Filio in psalmo centesimo septimo decimo (Vers. 26, 27): Benedictus qui venit in nomine Domini, Deus Dominus, et illuxit nobis. De Spiritu sancto in propheta: Non abscondetur ultra facies mea ab eis, pro eo quod illuxit Spiritus meus super universam domum Israel, dicit Dominus (Ezech. XXXIX, 29).","english":"CHAPTER 100\n\nWhere the Trinity has shone forth.\n\nThe Father has shone forth, the Son has shone forth, the Holy Spirit has shone forth. Concerning the Father, in the Apostle: But God, who said that light should shine out of darkness, has shone in your hearts (2 Cor. 4:6). Concerning the Son, in the one hundred seventeenth psalm (vv. 26–27): Blessed is he who comes in the name of the Lord; the Lord is God, and he has shone upon us. Concerning the Holy Spirit, in the prophet: My face shall no longer be hidden from them, because my Spirit has shone upon the whole house of Israel, says the Lord (Ezek. 39:29).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}