Epiphanius Ancoratus 2-7

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Chapter 2

(1) I am very much amazed, marvelling at the economy of our Lord and God, who is well pleased in the abundance of his goodness to give his Holy Spirit to all, to those who seek him in truth. for not without God’s aid did I believe the requests made through the letters from you and yours <came to be>, most beloved, but I resolved that the initiative sprang from the grace of God in you.

(2) For in truth those who, understanding in an orthodox manner about the Son of God and the Holy Spirit and knowing to say what is harmonious and agreed upon, with the most blessed Apostle Peter, that “You are the Christ, the Son of the living God,” clearly will be blessed by the Lord himself. And how blessed was the holy man who heard, “You are blessed Simon, bar-Jonah,” and the “bar” is translated from the Hebrew language as “son.”

(3) For this was the life that was the only-begotten Son of God gave to his disciples, saying, “that that they may know you, the only true God, and whom you sent, Jesus Christ.

(4) So in saying “the only true God,” he has led us into unicity, that no longer “may we subject to the elements of the world,” that polytheism may no still be among us, and that the thoughts of men may not fall apart to such fornication, but to unity of the only true God: “for the first fornication was the invention of idols,” says Scripture.

(5) It also says, “and him whom you have sent, Jesus Christ.” Who is Jesus Christ, if not God? And if Jesus Christ is God, as John says about him, “The Only-begotten is God, the one in the bosom of the Father, who has made him known.” Therefore, the Father is one God, and only true God, and the Only-begotten is God.

(6) Therefore he is not alien from God and from the unity. But since the Son of God is from the Father, because of this,, he is only true God. And he is not like the false gods, which some of the Greeks believe to be gods; they are not gods. But he is only true God, since the Only-begotten is from the Only (and only the Holy Spirit). For they are Trinity in unity and one God, Father, Son, and Holy Spirit.

Chapter 3

(1) And the Word terrifies those not worthy of the Holy Spirit. “For no one is able to say Jesus is Lord, if not by the Holy Spirit.”

(2) For even the Jews say the name of Jesus, but they do not believe him to be Lord. And the Arians say the name and <they name?> him God, but they say he is adopted and not true, since they do not have a share in the Holy Spirit.

(3) For if someone does not receive the Holy Spirit, he does not say Jesus is really Lord, and really God, and really Son of God, and everlasting King.

(4) For let those who have held the wicked notion understand that the Only-begotten Son of God does not wish to bear witness concerning himself.

(5) For this he said in the Gospel: “If I myself bear witness concerning myself, my testimony is nothing: there is another who bears witness concerning me.”

(6) And who is the “other” but the one who spoke from heaven: “This is my Son, the beloved, in whom I am well pleased?” and the same one who says, “If I myself bear witness concerning myself, my testimony is nothing,” again says, “even if I myself bear witness concerning myself, my testimony is true,” and again, “the very works bear witness concerning me, which the Father has given to me,” and, “Moses bears witness concerning me.”

(7) The first [statement] is, “If I myself bear witness concerning myself, my testimony is nothing,” in order that it might cut off the boast from those boasting and recommending themselves, since many people glorify themselves and bear witness about themselves.

(8) And when he said, “Even if I bear witness concerning myself, my testimony is true,” he demonstrates that the testimony is not from man himself, but God who speaks truth <in> his testimony. Therefore, the Father is true God: the Son is true God; the Holy Spirit is true, “Spirit of God,” who is also the Spirit of truth;” triad accounted in one name.

(9) For concerning the Father, the Son himself says, “that they may know you, the only true God.” The trustworthy witness is the one lying back in his [the Father’s] bosom, affirming himself the Only-begotten God. He did not add to the ‘Only-begotten God” the [phrase] “true God,” but concerning the Father is has been written <that> he is true God, and concerning the Son, that he is Only-begotten God. And again about the Father, that “God is light,” and about the Son, that “he was the true light.

Chapter 4

(1) Observe with me the exactness of the Scriptures. For the “Father is light,” and “true light” is not added about the Father. But concerning the Son it said, “true light,” and let no one dare to say otherwise.

(2) For who, driven to insanity or rather joining folly to himself, would dare to gain for himself a suspicion of blasphemy, not finding the word “truth” being added to the phrase and saying about the Father that he is no true light?

(3) For if the genuine Son begotten from him is true light, the begetter of the Son unambiguously is true light. The very one who begot him, without beginning and non-temporally, is true light.

(4) And just as one must not dare to say against the Father that he is not true light (and het the “true” was not added), yet we know of ourselves because of our pious thinking (even if it might not have been written), that he is “true light.” And we do not doubt, lest we be lost. This also it has been written on the Son, that the Son is god, even if “true God” is not added. We heap madness on ourselves if we dare to blaspheme and deny that the Son is true God, even if the word might not have been added.

(5) For it is enough to apply to one, the whole bond of the Trinity, and to think that from the Father the Son is true God and the Spirit is true, with equal weight of truth corresponding to each name, on the one hand to the Father, “true God,” on the other hand to the Son, “God.”

(6) And again to the Son, “true light,” and the Father, “light,” in order that, as we bind together the two beliefs concerning the divinity we might confess about the Father, “true God,” and about the Son, “true light,” about the Father, “light,” and about the Son, “God.” From “light” and “God,” let us confess the one divinity, and from “true God” and “true light,” the one unity of power.

Chapter 5

(1) Likewise also on the Holy Spirit: “and if I depart, he comes,” its says, “the Spirit of truth.” And yet about himself he says, “I am the truth,” and about the Father, “the Spirit of my Father who speaks in you,” and about the Spirit, “my Spirit has stood in your midst.”

(2) The Spirit mysteriously acts with the Son: “he casts him out into the desert,” “to be tempted by the Devil.”

(3) And the Lord himself [says]: “the Spirit of the Lord, because he has anointed me.” And the Holy Spirit says in the prophets: “the Lord Almighty says these things,” <and> “the Lord speaking in the prophets,” “the one strengthening thunder and creating wind for the activity of the rain sent from God to the earth.”

(4) And about created things thus it says: “strengthening thunder and creating wind:” for these things exist as created things. but “announcing his Christ to men.” no longer [does it say] creating, nor strengthening.

(5) but “announcing him to men,”” the one truly begotten from the one who is true, the uncreated one, the immutable one, the invariable one, he who always exists from him who always exists. “I AM, for he says, has sent me,” says Moses, and John: “the one who is in the bosom of the Father, that one expounded him [the Father].”

(6) The Father is the one who is; the Son is the one who is. He is “the one who is with the one who is, begotten from him, who is not a coalescence with the Father, who did not begin to exist, but <who is> always genuine Son with the Father, the Father always begetting the Son.

(7) For there was not ever a season when the Father was not Father; there was not ever a season when <the?> Son did not exist with the only Father. For if there was a season when he [the Father] was not the Father, the he himself was also the son of another father, before he was the Father of the Only-begotten.

(8) And those who seem to be pious toward the Father are absolutely impious. For in God, no measurable time, no season, no point of measurable time, no fraction of an hour, no movement of the eye, no uncertainty if thought is possible.

(9) But however much your thinking rises to comprehend and to believe in the Son, at the same time it thinks also about the Father. For the name is significant. For whatever you call on the Son, saying “Son,” you think about the Father: for from the Son, the Father is thought about. And whenever you call on the Father, you indicate the Son: for the Father is called such in all ways from the Son.

Chapter 6

(1) For when you are able to dare and to say that the Father was not the Father, that you might also dare to say that the Son was not the <the Son>? And if you do not dare to add worth to the Father (for divinity exists immutably and is not in need of addition, nor glory, nor progress), “learn not to blaspheme.” O enemy of the faith! Rather, you drive yourself away from the faith.

(2) But you must believe always that the eternal Father truly begot the Son, the one who always really is with the Father who really is. but believe that he is the one who has been begotten.

(3) For the Son is not ever a coalescence with the Father, nor a sibling, but genuine Son who has been begotten from the Father. He is natural Son, not adopted. He is Son homoousios with the Father, not sharing in essence, but homoousios, that is to say, not begotten apart from the Father, as some hold in dissimulation, wishing the Son to be so from adoption and not in truth.

(4) To say homoousios i the bond of the faith. For if you say homoousios, you destroy the power of Sabellius.

(5) For whenever [you say] homoousios, it is indicative of one hypostasis,  but it indicates that the Father is enhypostatic, the Son is enhypostatic, and the Holy Spirit is enhypostatic.

(6) And whenever someone says homoousios, he does not indicate that he is alien from the same divinity, but that the Son of God is from God, and the Holy Spirit is from God, of the same divinity, not three gods.

(7) Nor if we say that the Son and the Father are God, do we say two gods, for God is one, as the blessed Moses says: “The Lord you God, the Lord is one.”

(8) We so not say gods; [we say] God the Father, God the Son, God the Holy Spirit, and not gods. For there is no polytheism in God. but through the three names, the one divinity of the Father, Son, and Holy Spirit <is indicated>.

(9) And there are not two sons: for the one Son is Only-begotten, and the Holy Spirit is the Spirit that is holy, the “Spirit of God,” always existing with the Father and Son, not alien from God, but being from God, “proceeding from the Father” and “receiving from the Son.”

(10) But the Only-begotten Son is incomprehensible, and the Spirit is incomprehensible, and from God, not alien from the Father and the Son. He is not a coalescence of the Father and Son. But the Trinity, is always the same ousia, neither another ousia besides the divinity, nor another divinity besides the ousia, but the same divinity and from the same divinity, the Son and the Holy Spirit.

Chapter 7

(1) And the Spirit is the Holy Spirit, and the Son is the Son. And the Spirit is the one “proceeding from the Father” and “receiving from the Son,” “searching the depths of God,” announcing the things of the Son in the world, sanctifying the saints through the Trinity, third in naming (since the Trinity is Father, Son and Holy Spirit: for it says, “going forth, baptise in the name of Father, Son and Holy Spirit”), seal of grace, bond of the Trinity,  not alien from the number, not separate from the naming, not a stranger from the gift. But there is one God, one faith, one Lord, one grace, one church, one baptism.

(2) For the Trinity is always Trinity and never receives an addition, thus being counted: Father, Son and Holy Spirit.

(3) The Trinity is not a coalescence, not something different in itself, from its very own unity, but exist in a hypostasis of perfection. Perfect is the Father; perfect is the Son; perfect is the Holy Spirit.

(4) Again the Spirit is assigned gifts: “for there are varieties of gifts, but the same Spirit. And there are varieties of ministries, but the same Lord. And there are varieties of activities, but the same God, the one working all things in all.”

(5) Let us not fall away from that which lies before us. Let us not apostasize from the truth. We do not advocate on behalf of God, but we think piously, so that we may not perish. And we speak as not as those who [fully] comprehend: for as men we speak [only] what we have comprehended.

(6) For the honour in regard to God is infinite and has been magnified ten-thousand-fold compared to our thinking, and <Trinity> has been magnified, adding nothing of glory and in no way being deprived of its uniqueness.

(7) For nothing in the Trinity is created or added. But the Father begets the Son, nor was there ever a time when the Son was not. For the Father was not at any time not called Father, but the Father always was, and the Son always was, not a sibling, but the Son begotten indescribably and being named incomprehensibly. And he is with the Father always and never ceasing to exist.

(8) So the Father is unbegotten, and uncreated and incomprehensible. The Son is begotten, but both uncreated and incomprehensible. The Holy Spirit always was, not begotten, not created, not a sibling, not an uncle, not an ancestor, not an offspring, but the Holy Spirit from the same ousia of the Father and Son. “For God is spirit.”

Chapter 8

(1) Each of the names is mononymic, not having a duplication. For the Father is the Father and has no parallel, nor is he joined together with another father, so there may not be two gods.

(2) And <the?> Son is only-begotten, true God from true God, not having the name of Father, nor  being alien from the Father, but existing as Son of the Father. He is only-begotten, that the “Son” may be mononymic; and he is God from God, in order that Father and Son may called one God.

(3) And the Holy Spirit is one-of-a-kind, not having the name of “Son,” nor having the naming of “Father,” but thus called Holy Spirit, not alien from the Father.

(4) For the Only-begotten himself says: “The Spirit of the Father,” and “one proceeding from the Father,” and “he will receive from what is mine,” in order that he may not be believed to alien from the Father and the Son, but of the same ousia, the same divinity, divine Spirit, the “Spirit of truth,” the “Spirit of God,” the Spirit “Paraclete,” the mononymicly, not having a parallel, not being equated with some other spirit, not called by the name of the Son, or being named with the naming of the Father, in order that the mononymic names may not be homonymic.

(5) except “God” in the Father, “God” in the Son, in the Holy Spirit, “of God” and God.”

(6) For the “Spirit of God,” both Spirit of the Father and Spirit of the Son, is not according to some synthesis, as soul and body are in us, but is in the midst of Father andSon, from the Father and the Son, third in naming.

(7) For it says, “Going forth, baptise in the name of Father, Son and Holy Spirit.” And if the Father baptises in his own name, in the name of God, and perfect seal in the name of God has been sealed in us, and Christ baptises in his own same, in the name of God, and the perfect seal in the name of God has been sealed in us, who would dare to wage war against his own soul, saying that the Spirit is alien from the divinity?

(8) For if <we seal> in the name of the Father and in the name of the Son and in the name of the Holy Spirit, there is one seal of the Trinity. Therefore, there is one power of the divinity in the Trinity. And if God is the One, but the others are created and not god, by what reason are the two connected to the one in the seal of perfection?

(9) Then at any rate, we are sealed in a royal name, the one of the Father (and the others are not royal), but we further have been enslaved to elements and created things, and, the name alone of the Father was not able to save us, but the one created added to himself two other elements, according to the thinking of those who blaspheme, in order that his divinity might add powers and might be able to save the one sealed by him, and the man created by him might gain redemption through the forgiveness of sins.

Chapter 9

(1) Alas, such foolishness! O such blasphemy! From where did another novel unbelief stealthily enter back into life, or rather should I say wicked belief? For wicked belief is worse than unbelief. For unbelief, might receive belief, and be corrected, but wicked belief is irremediable, being saved with great difficulty, unless perhaps some anointing should come from above.

(2) So blessed Peter says to them with Ananias: “Why is it that Satan has tempted you to lie to the Holy Spirit?” and he says, “You did not lie to me but to God.”

(3) Then the Spirit is God from the Father and Son [the Spirit] to whom those misappropriating funds lied. So Paul also agrees with this statement saying, “You are the temple of God, and the Spirit of God dwells in you.” So then the Spirit is God as stated before.

(4) Because of the temple of God, they also will be called holy men, those who established in themselves the Holy Spirit of God, as the chief of the Apostles [Peter] bears witness, the one who was deemed worthy to be blessed by the Lord, because the Father revealed to him.

(5) Therefore, the Father reveals the true Son to him [Peter] , and he is blessed; and again the same one [the Father] reveals his Holy Spirit.

(6) It was necessary for the first of the Apostles, the solid rock, “upon whom the church of God would be built, and the gates of Hades will not overcome it,” <to declare this?> The gates of Hades are the heresies and heresiarchs.

(7) For in every way the faith was made firm in him, the one who received the key of heaven, in the one who looses on earth and binds in heaven.

(8) For in this man are found all the subtleties being asked of the faith.

(9) This man is the one who denied three times and cursed three times before the rooster crowed. For indicating the abundance of his love toward his master, affirming confidently he was saying, even if all deny you, I will not deny you,” saying so much in reference to his [Christ’s] humanity.

(10) This is the one who wept at the sound of the rooster, in order tat he might truly confess that the arrest of the Son of God was not in appearance, but true, in order that he [Peter} might say that he was a true man in weeping at his arrest, having been handed over by the Pharisees.

(11) This is <the> one who came to Galilee to fish, the one who was a partner of the one reclining on the breast (for he [John], learning from the Son and receiving from the Son, was revealing the power of knowledge,

(12) and was aided by the Father, laying the foundation of the certainty of the faith). He [Peter} is the one who, unclothed in the boat on <Lake> Tiberias, back after being called, was fishing (and the disciple whom Jesus loved, <was with him?>). After the statement that the Saviour made: “Children, you do not have anything to eat, do you? and, “Cast on the right side of the ship and you will find [fish],” and after the astonishing statement happened, John, whom Jesus loved, said to Peter, “It is the Lord,” man according to the flesh, born of Mary in truth and not in appearance, being God, <according to> the Spirit, coming from the Father from the heavens.

(13)  <This man> is the one who heard from him [Christ], “Peter, tend my sheep,” the who has been entrusted with the flock, the one guiding well in the power of his own master, the one confessing concerning the flesh, the one truthfully announcing the things of the Father concerning the Son, the one indicating the Spirit and his worthiness in divinity, the one giving the right hand of fellowship to Paul and Barnabas and James and John, in order that “through three witnesses all that is said may stand.”