VIII.
Now the person in each declares the independent
being and subsistence.303
| 303
τὸ
εἶναι αὐτὸ
καὶ
ὑφεστάναι
δηλοῖ. |
But
divinity is the property of the
Father; and whenever the
divinity of these three is spoken of as one,
testimony is borne that the property
304
| 304 By the
ἰδιότητα τοῦ
Πατρός is meant here the
divinity belonging to the Father.—Migne. |
of the
Father belongs also to the Son and
the Spirit: wherefore, if the
divinity may be spoken of as one in
three persons, the
trinity is established, and the
unity is not
dissevered; and the oneness which is naturally the
Father’s is
also acknowledged to be the Son’s and the Spirit’s.
If one, however, speaks of one person as he may speak of one
divinity,
it cannot be that the two in the one are as one.
305
| 305
οὐκ
ἐστιν ὡς ἓν
τὰ δύο ἐν τῷ
ἑνί. |
For
Paul addresses the
Father as one
in respect of
divinity, and speaks of the Son as one in respect of
lordship: “There is one
God the
Father, of whom are all
things, and we for Him; and one
Lord Jesus Christ, by whom are all
things, and we by Him.”
306
Wherefore if there is one
God, and
one
Lord, and at the same time one person as one
divinity in one
lordship,
307
| 307
καθ᾽ ὃ
θεότης μιᾶς
κυριότητος. |
how can credit be
given to (this distinction in) the words “of whom” and
“by whom,” as has been said before? We speak,
accordingly, not as if we separated the lordship from the
divinity, nor
as estranging the one from the other, but as unifying them in the way
warranted by actual fact and
truth; and we call the Son
God with the
property of the
Father,
308
| 308
τῷ
ἰδιώματι τοῦ
Πατρός. |
as being His image and offspring; and we call the Father Lord,
addressing Him by the name of the One Lord, as being His Origin and
Begettor.
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