the Son who suffered just as he suffered, died just as he died, rose again on the third day, and is at the right hand of the Father, and who is coming to judge the living and the dead." And these things we say which we have learned. Then they convicted him and cast him out of the church A; for he had reached such a point of pride that he began to set up a school.
These also wish to establish a basis for their dogma, saying: "It is said in the Law, 'I am the God of your fathers; there shall be no other gods for you besides me.' And again in another place, 'I,' he says, 'am the first, and I am the last, and beside me there is no one.'" Thus they assert that they prove there is one God. To whom they reply: "If, therefore, we confess Christ to be God, then he himself is the Father, if indeed he is God; but Christ suffered, being himself God; therefore the Father suffered. For he was the Father." But it is not so; nor do the Scriptures relate it thus. They use also other testimonies, saying thus: "It is written: 'This is our God; no other shall be reckoned alongside him. He has found out every path of knowledge, and gave it to Jacob his servant, and to Israel his beloved; after these things he appeared on earth and conversed with men.'" "You see, then," he says, "that this is God, who is alone, and afterward appeared on earth, and conversed with men." And in another place, he says, "the Scripture says: 'Egypt has labored, and the merchandise of the Ethiopians and the Sabeans, men of tall stature, shall pass over to you; and they shall be your servants, and shall walk behind you bound in shackles, and they shall worship in you, because God is in you; and they shall pray in you, because there is no God beside you. For you are God, and we did not know, the God of Israel, the Savior.'" "You see," he says, "how the Scriptures proclaim one God?" Because this is clearly declared, and since these things are thus testified, it is necessary, one having been established by confession, to subject this one to suffering. "For Christ was God, and suffered for our sakes, himself being the Father, so that he might be able to save us." "Other than this," he says, "we cannot say; for even the Apostle confesses one God, saying, 'Whose are the fathers, of whom is Christ according to the flesh, who is God blessed for ever.'"
B II. They wish, however, to establish and confirm their dogma because it is in the Law: "I am the God of your fathers; there shall be no other gods for you besides me." And again in another place, "I am the first, and I am the last; and after me there is no other." Thus they claim to prove that there is one God. And they answer: "If we confess Christ to be God, then he is the Father, if he is God; but Christ, being God, has suffered; therefore the Father has suffered. For he himself was the Father." But it is not so; for the Scriptures do not interpret it in this way. Moreover, they use other testimonies. For they say it is written to this effect: "This is our God; no other will be regarded alongside him. He has discovered every path of knowledge, and has given it to Jacob his servant, and to Israel his beloved; C after these things he was seen on earth, and conversed with men." "You see, therefore," he says, "that this is God, who is alone, and later was seen on earth, and conversed with men?" And in another place he says: "Labor has come through Egypt, and the merchandise of the Ethiopians and the Sabeans; tall men shall pass over to you; and they shall be your servants; and they shall walk behind you bound in shackles of their hands, and they shall worship in you, because God is in you; and they shall pray in you, because there is no God besides you. For you are God, and we did not know, the God of Israel, the Savior." "You see," he says, "how the Scriptures preach one God? Since this has been openly declared, since these things have been thus attested; it is necessary, one being established by confession, to subject this one to suffering. For Christ was God, and suffered for us while he was the Father, so that he might be able to save us." "For we cannot," he says, "say otherwise; since the Apostle confesses one God when he says: 'Whose are the fathers, from whom is Christ according to the flesh, who is God blessed for ever.'"
D III. Thus they wish to recount these things, and to use mutilated passages, just as Theodotus did when he wished to prove Christ was [alt-version omitted]
a mere man. But neither they nor those others have understood the truth, as the Scriptures themselves refute their ignorance, testifying to the truth. A See, brothers, how rash and daring a dogma they have introduced, shamelessly saying: "Christ himself is the Father, he himself is the Son, he himself was born, he himself suffered, he himself raised himself from the dead." But it is not so; for the Scriptures speak correctly, but Noetus understands them differently. Yet it does not follow that because Noetus does not understand, the Scriptures are to be rejected. For who would not say that there is one God? Yet he would not immediately deny the economy (that is, the incarnation). B Therefore, it is necessary first to refute these points according to their mindset, but then to explain them according to the truth. For it is truly necessary first to set forth that the Father is one God, "from whom every paternity, through whom are all things, and from whom are all things, and we in him."
IV. Let us see, as I said, his refutation, then we will set forth the truth. For he says: "Egypt hath labored, and the merchandise of the Ethiopians, and of the Sabeans," C and what follows up to the place where he says: "Thou art the God of Israel, the Savior." He recites these things, not understanding what was said before. For when they wish to act maliciously and with evil intent, they mangle the Scriptures. But let him recite it in its entirety, and he will find the cause for which these things are said. For a little above is the beginning of the passage; from where it is necessary to begin in order to teach to whom and concerning whom he speaks. For the beginning of the passage above has it thus: D "Ask me concerning my sons and my daughters, and concerning the works of my hands command me. I made the earth and man upon it. I with my hand established the heaven. I have commanded all the stars. I raised him up, and all his ways are right. He shall build my city, and shall turn away my captivity, not for price, nor for rewards, said the Lord of Sabaoth. Thus said the Lord of Sabaoth: Egypt hath labored, and the merchandise of the Ethiopians and of the Sabeans, men of stature shall pass over unto thee, and they shall be thy servants; and they shall follow thee bound in hand-chains, and they shall worship in thee, and they shall pray in thee; because God is in thee, and there is no God besides thee. For thou art God, and we knew it not; the God of Israel, the Savior. In thee, therefore, he says, is God." But in whom is God, except in Christ Jesus, the Word of the Father, and in the mystery of the economy, that is, of the incarnation? Concerning whom, again teaching, he signifies his flesh when he says: "I raised him up with justice, and all his ways are right." What then? Concerning whom does the Father testify in this place? The Father says concerning the Son: "I raised him up with justice." That the Father raised his Son in justice, the apostle Paul testifies, when he says: "But if the Spirit of him that raised up Christ Jesus from the dead dwell in you; he that raised up Christ Jesus from the dead"
will also vivify your mortal bodies through his Spirit that dwells in you. Behold, that which was spoken through the prophet is confirmed: "I have raised up with justice." And the statement that "God is in thee" demonstrated the mystery of the Economy, that while the Word was made flesh and became man, the Father was in the Son, and the Son in the Father, the Son being A conversant among men. This, therefore, was signified, brethren, that this Word was truly the mystery of the Economy from the Holy Spirit and the Virgin, having produced one Son for God. But this I do not say; the One who descended from heaven himself testifies to it, for so he says: "No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven." What, then, does he seek beyond what has been said? Will he perhaps say that there was flesh in heaven? There is, indeed, the flesh which was offered by the Word of the Father as a gift; the B flesh, I say, manifested from the Holy Spirit and the Virgin, having been shown to be the perfect Son of God. It is manifest, therefore, that he himself offered himself to the Father. But before this, there was no flesh in heaven. Who, then, was in heaven, if not the Word without flesh, who was sent in order that he who was on earth might show himself to be also in heaven? For the Word was, the Spirit was, the Power was. He took into himself this common name, which is also comprehensible to men, being called from the beginning the Son of man on account of the future, C although he was not yet man, as Daniel testifies, saying: "I beheld, and lo, one like the Son of man coming with the clouds of heaven." Rightly, therefore, did he who was in heaven with this name, being this from the beginning, say that he was called the Word of God from the beginning.
"But," he says, "what does he say to me in another place: 'This is God; no other shall be accounted equivalent to him'?" Well said. For who shall be accounted equivalent to the Father? And what he says: "This is our God; no other shall be accounted equivalent to him. He found out all the way of knowledge, and gave it to Jacob his servant, and to Israel his beloved by him." Well said. For who D is Jacob his servant, and Israel his beloved by him, but this one about whom he cries out, saying: "This is my beloved Son, in whom I am well pleased; hear ye him"? Having therefore received all the knowledge from the Father, the perfect Israel, the true Jacob, afterward appeared on the earth and associated with men. And who is Israel, but the man who sees God? But seeing God...
A no one sees God, except only the child and perfect man, and the only one who has recounted the counsel of the Father. For John also says: “No one has ever seen God; the only begotten Son who is in the bosom of the Father, he has recounted it.” And again: “He who descends from heaven, what he has heard and seen, he testifies.” This, therefore, is he to whom the Father has given all knowledge, who appeared on the earth and associated with men.
VI. But what the Apostle says: “Whose are the fathers, from whom is Christ according to the flesh, who is over all, God blessed for ever,” B he narrates the mystery of the truth beautifully and clearly. This one who is over all is God, for he speaks thus with boldness: “All things have been delivered to me by the Father.” The one who is over all, God blessed, has been begotten, and having become man, is God for ever. For thus also John said: “He who is, and who was, and who is coming, the God Almighty.” He rightly called Christ Almighty. For he said this which Christ himself will also testify. For testifying, Christ said: “All things have been delivered to me by the Father”; and he holds dominion over all; Christ was established Almighty by the Father. And now also Paul, showing that all things have been delivered to him, said thus: “The firstfruits Christ, then those who are Christ’s at his coming; then the end, when he shall deliver the kingdom to God and the Father; when he shall have abolished every principality and every power and virtue. For he must reign until he puts all enemies under his feet. The last enemy to be abolished is death. For he has subjected all things under his feet. But when he says: All things are subjected to him, it is clear that it is except the one who subjected all things to him. Then also the Son himself shall be subjected to the one who subjected all things to him, that God may be all in all.” C If, therefore, all things are subjected to him except the one who subjected all things, he holds dominion over all; but the Father holds his dominion: that God may be revealed as one in all, to whom all things are subjected together with Christ, to whom the Father subjected all things except himself. For Christ said this, as in the Gospel he confessed both his own Father and God. For he says thus: “I am going to my Father and your Father, and my God and your God.” If therefore Noetus dares to say that he is the Father, to which Father will he say that Christ is going, according to the evangelical voice? And if he claims... D
that, having abandoned the Gospel, one should believe in his own folly, he labors in vain; for “we must obey God rather than men” (Acts v, 29).
VI. If, however, he should say: “He Himself said: ‘I and the Father are one’” (John x, 30), let him pay attention to the mind and learn that He did not say: “I and the Father am one,” but “are one.” For “are” is not said of one, but He pointed out two persons, yet one power or virtue. He Himself explained this when He spoke to the Father concerning the disciples: “The glory which You gave Me, I have given them, that they may be one, just as We are one. I in them, and You in Me; that they may be perfect in one, that the world may know that You sent Me” (John xvii, 22, 23). What can the Noetians say to this? Are all of them one body according to substance, or are we made one by the power and disposition of unanimity and concord? In the same way the Son, who was sent and was not recognized by those who were in the world, confessed that He was in the Father by power and disposition. For the Son is one mind with the Father. We who have the mind of the Father believe thus; but those who do not have the mind have denied the Son. And if they should also wish to quote what was asked by Philip regarding the Father, saying: “Show us the Father, and it is enough for us,” to whom the Lord replied, saying: “Have I been with you for so long a time, Philip, and you have not known Me? He who has seen Me has seen the Father. Do you not believe that I am in the Father, and the Father is in Me?” (John xiv, 8, 9), and if they wish to say that through this their dogma is confirmed, since He Himself confesses that He is the Father, let them know that they are bringing the greatest contradiction upon themselves, being refuted and convicted by the very text itself. For since Christ had said and shown Himself in all things to be the Son, they did not recognize Him, nor were they able to understand or contemplate His power. And because Philip could not grasp this, insofar as it was possible to see, he asked to see the Father. To whom the Lord said: “Philip, have I been with you for so long a time, and you have not known Me? He who has seen Me, has seen the Father.” That is to say: If you have seen Me, you can know the Father through Me. For by B the C image which is comparable, the Father becomes known. D
But if you have not known the image, which is the Son, how do you wish to see the Father? That these things are so, the words added to the chapter and those that follow make clear; which signify that the A Son is proposed as sent by the Father and proceeding to the Father.
VIII. Many other things—indeed, everything—bear witness to this truth. Therefore, even if he is unwilling, he must confess the Father to be God Almighty, and Christ Jesus to be the Son of God, having become God and man, to whom the Father has subjected all things except Himself, and the Holy Spirit, and that these are truly three. But if he wishes to learn how one God is demonstrated, let him know that there is one power of this [God]. And as far as power is concerned, God is one; but as far as the economy B or disposition is concerned, the manifestation is threefold, as will be demonstrated later when we render an account concerning the truth. These things, therefore, brothers, are shown to us as having been spoken in harmony. For there is one God whom we must believe: unbegotten, impassible, immortal, doing all things as He wills, how He wills, when He wills. What, then, will Noetus dare to say to these things, not understanding the truth? Since, therefore, Noetus has already been refuted, let us come to the demonstration of the truth, that we may establish the truth against which so many and such great heresies C have arisen, being able to say nothing.
IX. There is one God, whom we do not recognize from another source, brothers, than from the holy Scriptures. For just as if anyone should wish to practice the wisdom of this world, he will not be able to attain this unless he peruses the dogmas of the philosophers; so, whoever of us wishes to practice piety toward God will learn it from no other source than the divine Scriptures. Whatever, therefore D the holy Scriptures proclaim, let us see, and whatever they teach, let us understand, and as the Father wills our belief to be...
let us believe; and as he wills the Son to be glorified, let us glorify him; and as he wills the Holy Spirit to be bestowed, let us receive him. Not according to our own inclination, nor according to our own mind, nor by forcing those things which have been given by God; but in the manner that he himself willed to show through the holy Scriptures, so let us see.
God, being alone and having nothing coeval with himself, willed to create the world. Thinking of the world, and willing, and speaking, he brought it into being, and that which was made stood forth immediately as he had willed. It is sufficient, therefore, for us to know only that nothing is coeval with God. There was nothing except him; and being alone, he was multiple 88. For he was not without reason, nor without wisdom, nor without power, nor without counsel. Everything was in him, and he himself was all. When he willed 89, even as he willed, he showed forth his Word at times defined by him, through whom he made all things. When he wills, he acts; when he contemplates, he brings to completion; when he speaks, he manifests; when he forms, he acts with wisdom. For all things that were made are fashioned through reason and wisdom, creating by reason and adorning with wisdom. He made, therefore, as he willed, for he was God. Of the things that were coming into being, he begot the Word 90 as leader and counselor and worker; which Word, having in himself—and being A invisible to the world that was being created—he renders visible, bringing forth a prior voice, and begetting light from light 91, he produced for creation a Lord, his own mind 92—who indeed was previously visible to him alone, but was invisible B to the world that was being created—he renders visible, in order that the world, through seeing him who appeared, might be able to be saved.
Ⅺ. And thus, another stood by him. But in saying 93 another, I do not mean two Gods, but as light from light, or as water from a spring, or as a ray from the sun. For there is one power which is from the whole; but the whole is the Father, from whom is the power, the Word. This truly is the mind 94, which going forth into the world was shown as the Son of God. All things, therefore, are through him, while he himself is alone from the Father. Who, therefore, comes forward C to say...
A that a multitude of gods is brought forward from time to time? For everyone is forced, even against their will, to admit that all things flow back to one. If, therefore, all things flow back to one, even according to Valentinus, and Marcion, and Cerinthus, and all their drivel, they have fallen into this, even against their will, that they must confess the one cause of all things. Thus, then, even they, though unwilling, concur with the truth in saying that there is one God who made all things as he willed. This one gave the law and the prophets, and by giving it, he compelled them to speak through the Holy Spirit, in order that, having received the inspiration of the Father's power, they might announce the counsel and will of the Father.
XII. In these things, therefore, the Word was engaged, speaking of himself. For he was already his own herald; and he was showing that it would come to pass that the Word would appear among men. For this reason he cried out thus: «I became manifest to those who did not seek me; I was found by those who did not inquire for me.» But who is it that has become manifest, if not the Word of the Father? Whom the Father, in sending, showed to men the authority that is his own. Thus, then, the Word became manifest, even as the blessed John says. For he repeats summarily what was said by the prophets, demonstrating that this is the Word through whom all things were made. For he says B thus: «In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him not one thing was made.» And lower down he says: «The world was made through him, and the world knew him not. He came into his own, and his own did not receive him.» If, therefore, he said, the world was made through him, as the Prophet says: «By the Word of the Lord the heavens were established,» ergo this is the Word which was made manifest. Therefore, we perceive the Word incarnate; we understand the Father through him; we believe in the Son; we worship the Holy Spirit. Let us see, therefore, the things that are written, that it was indeed proclaimed that the Word would be made manifest.
XIII. Jeremiah also says: «Who has stood in the C counsel of the Lord, and has seen his Word?» But the Word of God alone is visible; the word of a man is audible. When he speaks of seeing the Word, it is necessary for me to believe that this visible one was sent. But there is no other who was sent than the Word. And that he who was sent is he, Peter testifies, when he said to Cornelius the centurion: «God sent his Word to the sons of Israel through the preaching of Jesus Christ. He is God, the Lord of all.» If, therefore, the Word is sent through Jesus Christ, Jesus Christ is the will of the Father. D
XIV. A These things, then, brethren, the Scriptures signify. The blessed John also delivers this economy to us in his Gospel, bearing witness, and he confesses this Word to be God, saying thus: «In the beginning was the Word, and the Word was with God, and the Word was God.» If therefore the Word was with God, being God, what then? Will someone say that John speaks of two Gods? I will not say two Gods, but one; yet two Persons, and a third economy, which is the grace of the Holy Spirit. For the Father is one, but there are two Persons, because there is also the Son; and the third is the Holy Spirit. The Father commands, the Word performs, and B the Son is manifested, through whom the Father is believed. The economy of concord is gathered into one God; for one is God, who commands—the Father—and who obeys—the Son—and who teaches knowledge—the Holy Spirit. The Father, who is «over all,» and the Son, «through all,» and the Holy Spirit, «in all.» Moreover, we cannot think of one God unless we truly believe in the Father, and the Son, and the Holy Spirit. For the Jews glorified the Father, but they did not offer thanks, because they did not recognize the Son. The disciples recognized the Son, but not in the Holy Spirit, which is why they also denied him. Therefore, the paternal Word, knowing the economy and the will of the Father—that the Father does not wish to be glorified C otherwise than in this way—arose and delivered it to the disciples, saying: «Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit,» showing that whoever fails in any one of these, has not perfectly glorified God. For it is through this Trinity that the Father is glorified. For the Father willed, the Son performed, the Holy Spirit manifested. All the Scriptures, therefore, preach concerning this.
XV. D But someone will say to me: "You offer me something strange, when you call the Son the Word." For John indeed says "the Word," but otherwise...
he interprets it allegorically. A Nay, it is not interpreted allegorically in another way: for in showing that this Word of God was from the beginning and has now been sent, he said afterwards in the Apocalypse: "And I saw heaven opened, and behold a white horse; and he who sat upon it is faithful and true, and in righteousness he judges and makes war. His eyes are as a flame of fire; and on his head are many diadems; having a name written, which no one knows except himself. And he was clothed in a vesture sprinkled with blood; and his name is called, The Word of God." B See then, brethren, how by a symbol the vesture sprinkled with blood described the flesh, through which the impassible Word of God came to undergo passion, just as the prophets bear witness to me. For thus says the blessed Micah: "The house of Jacob provoked the Spirit of the Lord. These are their practices. Are not his words good with them, and do they walk uprightly? But they have risen up in enmity against his peace, they have stripped off his glory." That is, they caused him to suffer in the flesh. Likewise the blessed Paul also says: "For what was impossible for the law, in which it was weak through the flesh; God, sending his own Son in the likeness of sinful flesh, condemned sin in the flesh: that the righteousness of the law might be manifested in us who walk not according to the flesh, but according to the Spirit." What Son of his own, then, did God send through the flesh, if not the Word, whom he called Son because he was to have a birth? And the Son, being so called, assumes the common name of love toward mankind. C For neither was the Word, by himself and without flesh, a perfect Son, although he was the perfect Word, the Only-begotten. Nor was the flesh...
A able to subsist by itself without the Word, because it had its consistency in the Word; that is, it subsisted in the Word. Thus, therefore, one perfect Son of God was manifested. 12
XVI. And these indeed are the testimonies concerning the incarnation of the Word: and there are very many others. Let us see now what is set before us: that in truth, brethren, the Power of the Father, which is the Word of God, descended from heaven, and not the Father himself. For he says thus: "I went forth from the Father, and I come" (John XVI, 28). But what is it that went forth 12 from the Father, if not the Word? And what is that which was begotten of him, if not the Spirit, that is, the Word? But you will say to me: "How was he begotten?" You cannot explain the account of your own generation, as you were begotten, although you see each day the human cause, and yet you are not able to describe the B economy concerning it with precision. For it is not permitted to you to know the experienced and unutterable art of the Creator, but only, by seeing, to understand and believe that man is the work of God. Yet you inquire concerning the generation of the Word, whom God the Father, willing it, begat as he willed. Is it not enough for you to learn that God made the world, but you also dare to seek out from whence he made it? Or is it not enough for you to learn that the Son of God was manifested to you for salvation, if you believe, but you must also curiously investigate how he was begotten according to the Spirit? And whereas it was granted to no more than two 14 to recount his generation according to the flesh, you dare to seek out the account according to the Spirit, which the Father keeps with himself, intending to reveal it then to the saints and to those worthy to see his face? C Be content with what was said by Christ: "That which is born of the Spirit, is spirit" (John III, 6). Even as through the Prophet he signifies the generation of the Word, that he has been begotten, but *how* he keeps for a time appointed by himself, intending to reveal it. For he says thus: "From the womb before the morning star I have begotten thee" (Ps. CIX, 3).
These testimonies are sufficient to exercise the faithful in the truth; but the unbelievers believe in nothing. For indeed the Holy Spirit testified in the person of the apostles, saying: "Lord, who hath believed our report?" (Isa. LIII, 1). So that we may not become unbelievers, lest that which is spoken be fulfilled in us. Let us believe, therefore, D beloved brethren, according to the tradition of the apostles (15), that God the Word descended from heaven to the holy Virgin Mary, in order that, having been incarnate from her, and having also taken a human soul—and I mean a rational one—being made all things that man is, except sin,
A to save him who had fallen, and to bestow immortality upon men who would believe in his name. In all things, therefore, the word of truth has been demonstrated to us: that the Father is one, whose Word is present, through whom he made all things; whom the Father, as we said above, sent in later times for the salvation of men. This was proclaimed through the Law and the prophets as one who was to come into the world. Just as he was proclaimed, therefore, so when he was present he manifested himself, having become a new man from the Virgin and the Holy Spirit; possessing the heavenly element as the Father’s, as the Word, but the earthly element as if from the ancient Adam, being incarnate through the Virgin. Having come forth into the world, he appeared as God in a body, having come forth as a perfect man. For he did not become man by imagination or change, but truly.
B XVIII. Thus, therefore, he who was demonstrated to be God does not refuse his own human conditions, when he hungers and labors, and being weary thirsts; when he flees in fear, and while praying is sorrowful, and sleeps upon a pillow—he who has a sleepless nature as God; when he shrinks from the cup of the passion, he who had come into the world for this very purpose; when he sweats in anxiety and is strengthened by an angel—he who strengthens those who believe in him, and taught them by his work to despise death; when he is betrayed by Judas, he who knew who Judas was; and is dishonored by Caiaphas, he who had shortly before been honored by him as God; when he is scorned by Herod, he who is to judge the whole earth; and is scourged by Pilate, he who took upon himself our infirmities; and is mocked by the soldiers, he whom thousands of thousands and ten thousand times ten thousand angels and archangels attend; and is fastened to the wood by the Jews, he who fixed the heaven like a canopy; and crying to the Father he commends his spirit, he who is inseparable from the Father; and bowing his head, he expires, he who said: "I have power to lay down my soul, and I have power to take it up again." That death did not rule over him, seeing that he was Life, he signifies when he said: "I lay it down of myself." And his side is pierced with a lance, he who bestows life upon all; and he is wrapped in a linen cloth and placed in a tomb, he who raises the dead; and on the third day he is raised by the Father, he who is himself the resurrection and the life. For he accomplished all these things for us, who for our sake was made as we are; "for he himself took our infirmities and bore our diseases," and suffered for us, as the prophet Isaiah said. Praised by angels, seen by shepherds, awaited by Simeon, attested by Anna, sought by the magi, signified by a star, he dwelt in the house of the Father, and was pointed out by the finger of John; to whom the Father...
living by the Father's home, and pointed out by John; A he who is testified to from above by the Father: "This is my beloved Son, hear him." [Matth. XVII, 5.] This one is crowned against the devil. This is Jesus the Nazarene who was called to the wedding in Cana of Galilee, and changed the water into wine, and rebuked the sea when it was tossed by the violence of the winds, and walked upon the sea as upon dry land, and made the man blind from birth to see, and raised Lazarus who had been dead four days, and performed various miracles, and forgave sins, and gave authority to the disciples, and poured forth blood and water from his holy side, having been pierced by a lance. On account of this, the sun is darkened, the day is not illuminated, rocks are rent, the veil is torn, the foundations of the earth are shaken, graves are opened and the dead rise; and the princes are filled with shame when they see on the cross him who adorned the universe, closing his eyes and yielding up the spirit. B When the creation saw this, it was troubled; and since it could not contain his surpassing glory, it wrapped itself in darkness. This one, by breathing on them, gives the Spirit to the disciples, and enters through closed doors; and while the disciples are looking on, he is taken up by a cloud into heaven, and sits at the right hand of the Father, and is coming as judge of the living and the dead. This is God, who became man for our sake, to whom the Father subjected all things. To him be glory and power, together with the Father and the Holy Spirit, in the holy Church, both now and always, and unto the ages of ages. Amen.
OF SAINT HIPPOLYTUS, BISHOP OF PORTUS, THAT IS, OF THE HARBOR OF ROME, AND MARTYR OF THE TRUTH,
From the discourse which is by element, *On theology and the incarnation*, against the heretics Beron and Helicon, whose beginning is: "Holy, Holy, Holy Lord Sabaoth, the Seraphim, crying out with unceasing voice, glorify God."
C I. For by the infinite power of the will of God all things have been made, and those things which have been made are saved, according to their own