Epiphanius Ancoratus 7f & 65ff

Chapter 7.

Indeed, the Spirit is the Holy Spirit, and the Son is the Son. But the Spirit comes forth from the Father and He takes from the Son, seeks out the depths of God and to declare to us the Word of the Son. The Spirit is in the world as the Sanctifier of the saints by means of the Trinity, the third in name, ie Father, Son and Holy Spirit, for it says, Go forth and baptise in the name of the Father and of the Son and of the Holy Spirit (Matt. 28.19). It is the mark of grace, it is the Triune bond of union, not foreign in number, not separate from the name, not foreign to the gift, but one God, one faith, one Lord, one grace, one church, one baptism. For the Trinity is always the Trinity. It never receives any addition but is counted in this way: Father, Son and Holy Spirit.  The Trinity is not a confusion or merging of identities, nor is it divided or different in itself from its own unity but is in real perfect existence, the Father is perfect, the Son is perfect and the Holy Spirit is perfect: Father and Son and Holy Spirit. Now back again to the Spirit who has arranged the gifts in this way: Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. There are varieties of effects, but the same God who works all things in all persons (1Cor 12.4-6). Now there is no backing away from what is set before us. Do not desert the truth. We do not advocate for the sake of God but we think in a Godly way in order that we are not lost. We speak loudly and clearly what we have laid hold of and, as men, we speak loudly and clearly what we are able to grasp. The honour in God is boundless and without limit and is ten thousand times more than what we can comprehend or imagine and nothing can take away His glory and uniqueness. For there is nothing in the Trinity that has been created or added onto. But the Father begets the Son and there never was a time when the Son did not exist. There was never a time when the Father was not called the Father but was always the Father, and the Son was always the Son, not a brother. The Son is begotten inexplicably and being named incomprehensibly. He is always together with the Father and at no point in time did He cease to exist. The Father is unbegotten, uncreated and beyond comprehension. The Son is Begotten but both uncreated and beyond comprehension.  The Holy Spirit is always, not begotten, not created, not a brother, not an uncle nor an ancestor, not a descendant. The Holy Spirit is from out of the very Being of the Father and the Son. God is Spirit.

Chapter 8

Each of the titles are singularly unique and cannot be duplicated. The Father is the Father and cannot be compared with any other. Nor is He paired together with another father so we end up with two gods. The Only-Begotten Son is True God from True God, not having the Father’s name nor is He foreign to the Father. The existence of the Only-Begotten is united to the Father’s existence so that the name of the Son is also singularly unique. He is God from God so that the Father and the Son may be called one God. The Holy Spirit is unique who does not have the name, “Son,” and does not have the name “Father,” and is called “Holy Spirit,” and is not foreign to the Father. For the Only-Begotten Himself says: The Spirit of the Father, as well as, who proceed forth from the Father and will take from what is mine (Jn. 16.14, 15) so it cannot be assumed the Spirit is foreign to the Father and the Son but sharing the same Being, sharing the same Godhead, the same divine Spirit, the Spirit of Truth, the Spirit of God, the Spirit, the Advocate, called “singularly unique,” where there is no way He can be compared with or matched to any other spirit. He is not called by the name of the Son and He is not named by the name of the Father in order that from the very beginning the names are singularly unique and not the same as any other, with the exception of God: That is, God in the Father, God in the Son, and God in the Holy Spirit, who is of (and with) God and God. For the Spirit of God, including the Spirit of the Father and the Spirit of the Son, not according to some separate parts fused together just as the body and soul are in us, but He is in the midst of the Father and the Son, from the Father and the Son and is third in naming. For it says, “Go forth and baptise in the name of the Father, Son and Holy Spirit.” If the Father baptises in His own name, in the name of God, and the perfect seal in God’s own name has been sealed in us, and Christ baptises in His own name, in the name of God, and the perfect seal in God’s own name has been sealed in us, who would be so reckless to wage war against their own soul by saying the Spirit is foreign to the Godhead? For if in the name of God the Father and in the name of God the Son and in the name of God the Holy Spirit, then there is one seal of the Trinity and there is one power of the Godhead in the Trinity. If God is One and what is created is not God by what reason are the two connected to the one in the perfect seal? At least then, the Father has the authority of a King and we are sealed with a seal in His name, the rest do not have the authority of a king! We are then the ones at this time who serve the elements of created things. This is according to the thinking of those who blaspheme where they say the name of the Father alone was not able to save. The One who created added two others to Himself so they take His divinity giving them power so that they might be able to save the one sealed by Him. Thus He might be able to take hold and redeem the person He created from their sin.

Chapter 65 (Same as Panarion 74.2)

For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds (Tit. 2.11-14).  . . having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him (Col. 2.14-15). I will break to pieces brazen doors, and burst iron bars (Is. 45.2). He indicated the Light of Life, stretches out His hand, put underneath a way fit for use, showing us the will of the heavens, think it fitting to make our home in paradise once again. He therefore also caused “the righteousness of the Law” “to dwell in us,”and has given us the Spirit, so that we may know him and the truth about him. That is, he has become the beginning and end of our life, our “law of righteousness,” “law of faith,” and “law of the Spirit,” free from the “law of the flesh of sin.” Therefore “I delight in the law of God after the inward man.” But our inward man is Christ, indeed that he dwells in us. For it is he who, by dying became our way to life “that they which live should not henceforth live unto themselves, but unto” the Cause of life, “who died for them, and rose again.” “Mindful of the oath which,” as David said, “he swore many generations before” “God was in Christ, reconciling the world unto himself, not imputing their transgressions unto them.” “For it pleased the Father than in him should all fullness dwell, and by him to reconcile all things unto himself, having made peace through the blood of the cross.” He came, then, “for the dispensation of the fullness of the times,” as he promised to Abraham and the other saints, “to gather in one all things in him, things which are in heaven and things which are on earth.” There was estrangement and enmity “during the [time of the] forbearance of God,” but he “reconciled them in the body of his flesh, making both one through him. For he came to be our peace” and “as he who broke down the middle wall of partition, who abolished enmity in his flesh, the law of commandments contained in ordinances, for to make the twain one new man in himself.” And he commanded that the gentiles be “of the same body, and fellow partakers and fellow heirs of the promise” by saying, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” And so “while I was weak, through the flesh,” a Saviour was sent to me “in the likeness of sinful flesh,” and performed this gracious work, to redeem” me from slavery, from corruption, from death. And he became my “righteousness, sanctification and redemption.” Righteousness, by destroying sin through faith in him; sanctification, by setting us free through water and Spirit, and by his word; redemption, by giving his blood, giving himself for me as the atonement of a true lamb, an expiation for the world’s cleansing, for the reconciliation of all in heaven and on earth, and so fulfilling, at the appointed time, the “mystery hidden before the ages and generations.” And he “shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself,” for “In him dwelleth all the fullness of the Godhead bodily.”

Chapter 66

For this reason, the One who contains the Godhead and wisdom, the Christ, the Mediator, who transforms all things to God in Himself, not recording our sins, the secret mysteries, once so hard to understand are now seen, by trusting His covenant, declared in advance in the Law and the Prophets, His personal promise of declaring the Son of God, called the Son of David, both God and Man, Mediator of God and of Humanity, the True House of God, the Holy Priesthood, the Holy Spirit the Giver of our new birth and renewer of all things to God. Because the Word became flesh and dwelt in us and we saw his glory, the glory as of the Only-Begotten from the Father (Jn. 1.14). The rain is utilised by trees and plants to produce perfect living bodies and each of them bearing fruit after their kind. In the olive fruit, the olive oil is made rich, taking its essence from it, and in the grape-vine there is sweet wine, earthy in colour, and in the fig tree, the fig sweetens, and in each the seed ripens according to its form. Therefore, this is what I think, The Word of God in Mary was made flesh, in in the seed of Abraham the man was found according to His Personal promise, We have found the Messiah, the One Moses wrote about (Jn. 1.45), and Moses saying, Let my teaching come down as rain (Deut. 32.2),

(3) Thus I believe the Logos of God in Mary became flesh, and in seed of Abraham he was found as a man according to the promise. “For we have found Messiah, whom Moses wrote about.” And as Moses was saying, “Let my utterance come down as rain,” and David [said], “Let him come down as rain upon fleece and as drops falling upon the earth,”

(4) (therefore, wool receiving the dew ripens the seed of the fleece, and the earth receiving the rain, ripens the fruit of hope of the farmers for receiving the commandment of the Master; [the earth] giving forth growth, readily hurries for receiving more from him):

(5) thus indeed the Virgin Mary also, when she says, “according to what will I know,” “that this will be for me?” she heard, “The Spirit of the Lord is upon you, and the power of the Most High will overshadow you: and on this account, that which is born from you will be holy and will be called Son of the Most High.”

(6) Christ speaks in an angel, and the Master refashions himself in the mould of himself, “taking the form of a slave”; and Mary absorbs the Logos in conception, as the earth does the rain, and the Logos of God produces himself as a holy fruit, taking the nature of a mortal.

(7) This was from the same absorption as the earth and fleece, the fruit of true hope, for the saints in expectation, just as Elizabeth was saying, “”Blessed are you among women and blessed is the fruit of your womb,” which [fruit] the impassible Logos grasped, from the suffering of humanity.

(8) This one is “the living bread, the one who came down from heaven” and giving life; this one is the fruit of the true olive-tree, the olive oil of the anointing and of the compounding, which Moses prescribed before. This is the “true vine,” which the Father alone cultivates, which has produced a cluster of grapes of joy for us;

(9) this one is “living water, which <the> man who thirsts, receiving it, will not thirst again, but which is in his belly, springing up into everlasting life.” Receiving from this the new farmers gave a share to the world, but old farmers brought withering and ruin through unbelief.

(10) By his own blood he sanctifies the nations, and by his own spirit, he leads the chosen up into heaven. “As many as are led by the Spirit, these,”  live in God; and as many are not, who still have been reckoned to death, are truly called soul-ish and fleshly.

(11) Therefore he commands us to set aside the works of the flesh, which are strongholds of sin, and to mortify the members of death through his grace and to receive the Holy Spirit, whom we did not have, the one who makes me alive who “died” long ago. Wherefore I, not receiving [the Spirit], will have been dead, for apart from his Spirit all are dead.

(12) “Therefore, if the Spirit is in us, the one who raised him from the dead will make alive our dead bodies through his Spirit living in us.” But, I believe, both Christ and his spirit dwell in the just man.

Chapter 67

(1) If Christ is believed [to be] from the Father, as God from God, and the Spirit [is] from Christ or from both (as Christ says, “who proceeds from the Father,” and “this one will receive what is mine”; and Christ from the Holy Spirit, “for that which is in her, the voice of the angel says,” is from the Holy Spirit”), I should understand the mystery that delivers me by faith, by hearing alone, by love for the one who came to me.

(2) For God knows himself; Christ proclaims himself; the Holy Spirit manifests himself to the saints. In the Holy Scriptures the Trinity is proclaimed to us and is believed simply, without strife <from> a hearing of that which has been agreed.

(3) From this faith is the salvation of grace, “righteousness from faith apart from works of the law”: <for> it has been written that from the “hearing of faith,” the “Spirit of Christ” is given to those who are saved.

(4) This very faith is indicated in general by the expressions of the heralds, as I myself believe, being instructed from the Scriptures: thrice holy, thrice equally holy, thrice existent, thrice coexistent, thrice endowed with form, thrice with equal form, thrice active, thrice co-active, thrice enhypostatic, thrice with hypostasis joined with one another. The Trinity is called holy, being three, one concord, one divinity of the same ousia, of the same divinity, of the same hypostasis, like from like, working an equality of grace of Father and of Son and of Holy Spirit.

(5) And how to teach to others is left open [to God]. “For no one knows the Father except the Son, nor the Son except the Father and to whom the Son might reveal.” And he reveals through the Holy Spirit.

(6) Accordingly, these being three, whether of him or from him or with him, for each, are they being thought about worthily, even as he reveals them as light, fire, wind, and I believe with other likenesses of visions, as the man being supplied is worthy.

(7) Therefore, God Himself, the one who said in the beginning, “Let there be light, and light came to be,” which was visible, is the same as the one who illuminated us to see “the light,” “the true one, who comes into the world, illuminating all men.” (“Send your light and your truth,” says David.) He is the same Lord who said, “In the final days I will pour out my Spirit upon all flesh, and their sons and daughters will prophesy, and their youths will see visions,” showing us three Persons of holy worship, for a hypostasis which is threefold.

Chapter 74

(1) And concerning the Trinity and consubstantiality (ὁμοουσιότητος) of God the Father and Son and Holy Spirit, we who are weak and unskilled, using no sophisticated arguments nor opposing them “with trickery of men,” but rather gathering together testimonies from the divine Scriptures, for those wishing the discovery of the faithful and the refutation of the wicked believers and vainglorious men, [we] have collected a portion [of the testimonies]. For great is the power of faith in the Holy Spirit, which has been proclaimed excellently in all the divine Scriptures.

(2) Since the assurance of our salvation is the assured confession of the Incarnation and the incarnate parousia of our Saviour, and the confirmation of hope, both concerning resurrection of the dead and our rebirth, adding again a little to this, our labour, for those wishing to read something more accurate, collecting from the divine Scriptures and adding to our argument, we continue.

(3) For since, as we already were taught in what has been written before, our Lord himself in his Gospel said to his disciples, “going forth, baptise all the nations in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe the commandments which I commanded you.” He is the holy logos, the one who is enhypostatic, the one who came forth from the Father, through whom the ages have come to be, through whom the times and the seasons [have come to be]. For there was not a season nor a time before the Son.

(4) For if there was time before the Son, then time is greater than the Son; and how is it that “through him all things came to be, and apart from him nothing came to be which has come to be?” Because if something has come to be, it has come to be through him; and he is uncreated and always exists: because the Father always was, and the Holy Spirit always was.

(5) For if there was time before the Son, then in turn <another> will be sought through whom also was the time before the Son, and then countless things will turn our reasoning to an illusion, lurking in the opinion of men, or rather to an fornication of thoughts, and not <to that which> concerns the soundness of mind.

(6) Therefore, there was not a time before the Son, since the Son has not come to be through time. But through the Son, times and the angels and all other created things [have come to be]. There was not ever a time when the Son was not, nor was there ever [a time] when the Spirit was not.