Epiphanius Ancoratus 7f & 65ff

Ancoratus

Chapter 7.

(1) And the Spirit is the Holy Spirit, and the Son is the Son. And the Spirit is the “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 the 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 exists in hypostasis of perfection. Perfect is the Father, perfect is the Son, perfect is the Holy Spirit: Father and Son and Holy Spirit.

(4) Again the Spirit is assigned in gifts: “for their 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 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-thousandfold compared to our thinking, and <the 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 anytime not called the 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 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 the Son. For God is spirit.


Chapter 8

(1) Each of the names of mononymic, nor having a duplication. For the Father is Father and has no parallel, not is he joined together with another father, so that 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 be 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 “the one proceeding from the Father,” and “he will receive from what is mine,” in order that he may not be believed 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,” called monomymicly, 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 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 and Son, 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 baptised in his own name, in the name of God, and the perfect seal in the name of God has been sealed in us, and Christ baptises in his own name, 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 were 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 of the Father was not able to save, but the one who created added to himself two other elements, according to the thinking of those who blaspheme, in order that his divinity might add other powers and might be able to save the one sealed by him, and that the man created by him might gain redemption through the forgiveness of sins.


Chapter 65 (Same as Panarion 74.2)

(1) “The grace of our Lord Jesus Christ hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, godly and righteously in this present world, looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

(2) He “blotted out the handwriting of ordinances, which was against us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers he made a show of them openly, triumphing over them in it.” “He hath broken the gates of brass and burst the bars of iron in sunder.” He made the light of life visible again, stretching forth his hand, showing the way, baring the foundations of heaven and demanding a dwelling place in Paradise once more.

(3)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.”

(4) Therefore “I delight in the law of God after the inward man.” But our inward man is Christ, provided that he dwells in us.

(5) 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.”

(6) “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.”

(7) 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.”

(8) 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.”

(9) 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.

(10) 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.”

(11) 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

(1) Therefore, the receptacle of wisdom and of divinity, Christ, acting as mediator, “reconciles all things to God in himself, not reckoning sins,” fulfilling the hidden mysteries by faith in his covenant, which has been foretold by the Law and the Prophets, being declared Son of God, being called Son of David: for he is both God and man, “mediator of God and men,” true “house of God,” “holy priesthood,” giver of the Holy Spirit, the one [the Holy Spirit] who regenerates and renews again all things to God. Because “the Logos became flesh, and dwelt among us,” and “we saw his glory as the glory of the Only-begotten from the Father.”

(2) The rain, which combines its nature with trees and plants, produces bodies, and each is in the likeness of fruit; and in the olive and the olive oil becomes rich, receiving its essence from it; and on the vine the sweet wine deepens in colour; and on the fig-tree, the fig becomes sweet, and in each of the seeds according to its form it ripens.

(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.