Epiphanius Ancoratus 81


(1) So this is the Only-begotten, the perfect one, the uncreated one, the unchanging one, the invariable one, the inconceivable one, the invisible one, <the> one who became incarnate among us and who rose spiritually and “no longer dies,” no longer being destitute,” the whole one who is spirit, the one who unites the fleshly with the divine, one Lord, King, Christ, the Son of God, who in heaven is seated at the right hand of the Father “above all rule and authority, power and every name that is being named.” It says in the Gospel, “going forth, baptise all nations in the name of the Father and of the Son and of the Holy Spirit.”

(2) And this “and” which is in the middle was indicating that the Son is not a coalescence with the Father. But he knows the Father, true Father; and he demonstrated himself to be true enhypostatic Logos and that his Holy Spirit is an enhypostatic Spirit and “Spirit of truth,” uncreated, unchanging, invariable.

(3) It cannot be that someone might suppose craftily, bearing against the faith and its “feet,” hiding and practicing cunning against the truth (“for God tests the heart and kidneys”).

(4) And the heretic says: “Clearly I believe that the Father is Father, and the Son is Son and the Holy Spirit is Holy Spirit, and I confess three hypostasies in one ousia. I say not another ousia besides the divinity, not another divinity besides the ousia.” But for the sake of being accurate we call it <one> ousia, in order that we might not say one and them another form of the divinity of the Trinity.

(5) For, as I said, such a one who conceals craftily agains also says cunningly: I believe that the Father is Father; Son is Son; Holy Spirit is Holy Spirit.” But he holds to such a hidden opinion, that from us [humans] having compared the divinity, he says in himself, that as I have a human body and soul and spirit, thus also does the divinity.

(6) On the one hand the Father is as the saying “form,” on the other hand the Son, as a soul in a man, and the Spirit just as the breath through man. For some people practice cunning and believe thus about the divinity.

(7) But we do not learn thus. But behold, the Father in heaven bears witness through his voice; behold the Son in the Jordan; behold the Holy Spirit, who descends in the form of a dove, assumed the likeness. But in accordance with himself being a hypostasis, not a different kind besides that of the Father and Son, but of the same ousia, hypostasis from the same hypostasis of the Father and of the Son and of the Holy Spirit.

(8) Again in another way: behold the Father is seated in heaven. But again do not assume “seated” in a human way, but understand it indescribably and incomprehensibly. And it did not say the Son went up to the Father, but “he sat down at the right hand of the Father.”

(9) And again concerning the Holy Spirit, the Only-begotten taught, saying, “I depart, and that one will come, the Holy Spirit, the Spirit of truth. And if I do not go, that one does not come.” And if the Spirit were a coalescence with the Son himself, he would not be saying, “I depart, and that one will come,” but in order that he might demonstrate a hypostasis and a hypostasis. But the divinity is one, one God, one truth.