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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 231-239

Sermons CCXXXVIII–CCXXXIX

SERMO CCXXXVIII. De Symbolo, II: seu de Domino Jesu Christo, quod absque initio sit cum Patre secundum deitatem, qui secundum hominem nobis a certo initio natus est ex Virgine.

Sermon 238. On the Creed, 2: or on the Lord Jesus Christ, that according to the Godhead He is without beginning with the Father, Who according to manhood was born for us from a definite beginning of the Virgin.

1. In Christo persona una, duae naturae. Huc usque, fratres dilectissimi, de Deo Patre, in quem creditis, locuti sumus; et quod ipse sit verus Deus, quod verus pater, quod omnipotens, divinarum Scripturarum auctoritate monstratur: nunc vero juxta ordinem Symboli transimus ad Filium. Postquam diximus in Symbolo, Credo in Deum Patrem omnipotentem; sequitur, Et in Jesum Christum Filium ejus, qui natus est de Spiritu sancto ex Maria virgine. Hic jam sollicitus auditor attendat, ut sciat unam Filii Dei eamdemque personam, juxta suscepti hominis veritatem. Hic enim quod dicimus, credere nos in Christum Filium Dei, qui natus est ex Maria virgine; non eo modo dicimus, ut in hominem tantum verum nos fidem habere fateamur, sed in Deum verum qui suscepit hominem verum. Unus enim et idem est Dominus noster Jesus Christus, qui et Verbum Dei est, et sine initio genitus ex Patre, et homo verus in fine saeculorum natus ex Virgine.

1. In Christ one person, two natures. Up to this point, dearly beloved brethren, we have spoken about God the Father, in Whom you believe; and that He is true God, that He is true Father, that He is almighty, is shown by the authority of the divine Scriptures: but now, following the order of the Creed, we pass to the Son. After we have said in the Creed, I believe in God the Father almighty, there follows, And in Jesus Christ His Son, Who was born of the Holy Spirit from the Virgin Mary. Here now let the attentive hearer take heed, that he may know the one and the same person of the Son of God, according to the truth of the manhood assumed. For when we say here that we believe in Christ the Son of God, Who was born of the Virgin Mary, we do not say it in such a way as to confess that we have faith in a true man only, but in the true God Who assumed a true man. For one and the same is our Lord Jesus Christ, Who is both the Word of God, and begotten without beginning of the Father, and true man born of the Virgin at the end of the ages.

2. Hanc fidem Apollinaris et Arius impugnant. Gemina enim in hoc loco haeresis contrariis nos nititur impugnare sententiis: inde Apollinaris, hinc Arius. Arius sic in Christo hominem perfectum suscipit, ut Deum illum neget esse perfectum: dum ipsum Dei Verbum principio temporum conatur includere, et eum non creatorem, sed creaturam fatetur. Apollinaris vero ita Dei Filium e contrario perfectum credit esse Deum, ut ei verum hominem timeat copulare; dum metuit ne suscipientis dignitatem suscepti hominis obfuscet infirmitas. Nos autem Catholici contra utrumque divinarum Scripturarum auctoritate muniti, adversus Arium veram et perfectam Verbi divinitatem; adversus Apollinarem perfectam hominis in Christo defendimus veritatem. Itaque sicut contra Arium superiori tractatu perfectionem deitatis asseruimus, ita nunc contra Apollinarem perfectum hominem comprobamus.

2. Apollinaris and Arius assail this faith. For at this point a twofold heresy strives to assail us with contrary opinions: on the one side Apollinaris, on the other Arius. Arius so accepts a perfect man in Christ as to deny that He is perfect God: while he tries to enclose the very Word of God within a beginning of times, and professes Him to be not the Creator but a creature. Apollinaris, on the contrary, so believes the Son of God to be perfect God that he fears to join a true man to Him; since he is afraid lest the weakness of the man assumed should obscure the dignity of the One assuming. But we Catholics, fortified against both by the authority of the divine Scriptures, defend against Arius the true and perfect divinity of the Word, and against Apollinaris the truth of the perfect man in Christ. Therefore, just as against Arius in the preceding discourse we asserted the perfection of the Godhead, so now against Apollinaris we prove the perfect man.

3. Christus probatur verus homo contra Apollinarem. Qui Christus ex semine factus dicatur. Lucidissima pro nobis est Apostoli auctoritas dicentis, Misit Deus Filium suum factum ex muliere (Galat. IV, 4). In primis dicendo, factum, distinguit humanam a Verbi divinitate substantiam. Factum enim vel creatum Dei Verbum dici omnino non potest, per quod omnia facta sunt, sicut beatus Joannes ait, Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. I, 3). Misit inquit, Deus Filium suum factum ex muliere. Cum ergo dicit, factum, ostendit non se hic de divinitate tractare. Cum autem addidit, ex muliere, substantiam veri hominis expressit: ut haec sit natura facti hominis, quae fuit ipsius unde factus est; id est, ut ea credatur esse natura Christi, qui factus est ex Virgine, quae fuit natura Virginis, ex qua Christus formatus et natus est. Inde est quod alibi idem apostolus de Dei Filio dicit, Qui factus est ei ex semine David secundum carnem (Rom. I, 3). Nam etsi non intercessit semen hominis in conceptione Virginis; tamen quia ex ea carne Christus formatus est, quae constat ex semine, dicitur factus ex semine. Quemadmodum ergo secundum divinitatem una est Patris et Filii natura; ita etiam juxta humanitatem eadem est matris et filii, id

3. Christ is proved to be true man, against Apollinaris. In what sense Christ is said to have been made of seed. Most clear on our side is the authority of the Apostle, who says, God sent His Son, made of a woman (Gal. 4:4). First of all, by saying made, he distinguishes the human substance from the divinity of the Word. For the Word of God, through Whom all things were made, can in no way be called made or created, as blessed John says, All things were made through Him, and without Him nothing was made (John 1:3). God sent, he says, His Son, made of a woman. When therefore he says made, he shows that he is not treating here of the divinity. But when he added of a woman, he expressed the substance of a true man: so that the nature of the man made should be that which belonged to her from whom He was made; that is, that the nature of Christ, Who was made of the Virgin, should be believed to be that which was the nature of the Virgin, from whom Christ was formed and born. Hence it is that elsewhere the same apostle says of the Son of God, Who was made to him of the seed of David according to the flesh (Rom. 1:3). For although no seed of man intervened in the Virgin's conception, yet because Christ was formed from that flesh which consists of seed, He is said to have been made of seed. Just as, therefore, according to the divinity the nature of the Father and of the Son is one, so also according to the humanity the nature of the mother and of the son is the same, that

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Alias, de Tempore 193.

Elsewhere, [Sermon] 193 de Tempore.

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In Appendice nunc primum collocatur. Dubitarunt Lovanienses, repudiarunt Verlinus et Vindingus. Initio praecedentem sermonem indicare auctor videtur, in quo tamen id non reperitur quod hic postea commemorat, « contra « Arium superiori tractatu perfectionem deitatis in Christo « asseruimus. » Confer Appendicis serm. 118 et 236.

It is now placed in the Appendix for the first time. The Louvain editors doubted it; Verlinus and Vindingus rejected it. At the beginning the author seems to point to the preceding sermon, in which, however, is not found what he afterwards recalls here: "against Arius we asserted in the preceding treatise the perfection of the Godhead in Christ." Compare sermons 118 and 236 of the Appendix.

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Aliter loquitur Augustinus in libro de Haeresibus, ubi non solum de Arianis testatur, cap. 49, « quod Christum « sine anima solam carnem suscepisse arbitrantur; » sed et cap. 55 declarat cum his Apollinaristas ea opinione consentire; quippe qui dicant, inquit, « sicut Ariani Deum « Christum carnem sine anima suscepisse. »

Augustine speaks otherwise in his book On Heresies, where he not only testifies of the Arians, ch. 49, "that they think Christ took flesh alone without a soul," but in ch. 55 also declares that the Apollinarists agree with them in that opinion, since they say, he writes, "like the Arians, that God the Christ took flesh without a soul."

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est, Mariae Christique natura. Ex utraque substantia et divinitatis et humanitatis unus atque idem est Dei Filius Dominus noster Jesus Christus, ut Deus verus, ita etiam homo verus: attestante Apostolo atque dicente, Ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5); et alibi, Unus est enim Deus, unus est mediator Dei et hominum, homo Christus Jesus (I Tim. II, 5).

is the nature of Mary and of Christ. From both substances, of divinity and of humanity, the Son of God, our Lord Jesus Christ, is one and the same, as true God, so also true man, as the Apostle attests and says, From whom is Christ according to the flesh, Who is God over all, blessed for ever (Rom. 9:5); and elsewhere, For there is one God, one mediator of God and men, the man Christ Jesus (1 Tim. 2:5).

4. In Christo non mutatur Deus in hominem, sed homo Deo sociatur. Et hoc et omnia quae egit, pro nobis. Unum ergo atque eumdem Dominum nostrum Jesum Christum cum ex aliis, tum ex his apostolicis sententiis, et Deum verum et hominem comprobamus. Qui cum aequalem impassibilitatem et immortalitatem cum Patre possideat; propter nostram tamen salutem, passibilem atque mortalem suscepit hominem: non ut permutaretur in humanitatem divinitas, sed ut divinitati sociaretur humanitas. Secundum ergo hujus hominis veritatem, Dei Fili⟨u⟩s ad redemptionem nostram natus est ex Virgine et Spiritu sancto. Sic enim ad Mariam in Evange⟨l⟩io angelus loquitur: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi: et propterea quod nascetur ex te Sanctum, vocabitur Filius Dei (Luc. I, 35). Quam mirabilem nativitatem olim Isaias propheta praedixit: Ipse, inquit, Dominus dabit vobis signum. Ecce virgo in utero accipiet, et pariet filium, et vocabitur nomen ejus Emmanuel (Isai. VII, 14), quod interpretatur ab evangelista, Nobiscum Deus (Matth. I, 23). Nam hoc quoque ex effectu rerum Dominus noster Jesus Christus nomen acceptat: qui assumpto naturae nostrae homine nobiscum esse dignatus est; qui pro nobis fecit omnia: qui pro nobis passus est omnia, esuriem, sitim, lassitudinem, fletum, dolorem, ad extremum etiam mortem; qui a Pontio Pilato praeside flagellatus atque crucifixus, et mortuus est ac sepultus. Condemnatus est enim justus pro injustis, et poenam quae peccatoribus debebatur, sine peccato ipse suscepit; ut illorum pro quibus punitus est, et poenam auferret, et peccata deleret. Mortuus est morte brevi ac temporali; ne nos mortem subiremus aeternam.

4. In Christ God is not changed into man, but man is joined in fellowship with God. And this, and all that He did, was for us. One and the same Lord of ours, Jesus Christ, therefore, both from other passages and from these apostolic sayings, we prove to be both true God and man. Who, though He possesses impassibility and immortality equal with the Father, yet for our salvation took up a passible and mortal man: not so that divinity should be changed into humanity, but so that humanity should be joined in fellowship with divinity. According, then, to the reality of this man, the Son of God for our redemption was born of the Virgin and the Holy Spirit. For thus the angel speaks to Mary in the Gospel: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; and therefore the Holy One that shall be born of you shall be called the Son of God (Luke 1:35). This wondrous birth Isaiah the prophet foretold long ago: The Lord Himself, he says, shall give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and His name shall be called Emmanuel (Isa. 7:14), which is interpreted by the evangelist, God with us (Matt. 1:23). For our Lord Jesus Christ receives this name also from the effect of the facts: He Who, having taken up the man of our nature, deigned to be with us; Who did all things for us: Who for us suffered all things, hunger, thirst, weariness, weeping, pain, and at the last even death; Who under Pontius Pilate the governor was scourged and crucified, and died and was buried. For the just was condemned for the unjust, and Himself without sin took up the punishment that was owed to sinners; so that of those for whom He was punished He might both take away the punishment and blot out the sins. He died a brief and temporal death, lest we should undergo eternal death.

5. Christi quoque resurrectio pro nobis. Sed usque ad hanc rerum seriem in Christo naturae humanae infirmitas intelligatur. Nam qui fuit passibilis usque ad mortem, incorruptionis gloriam ex tempore mortis accepit: siquidem hoc jam in carne Christi pretium, quod juxta David prophetiam, caro exanimis et usque ad tertium diem sepulta, tamen incorrupta permansit. Sic enim ex persona Christi legimus in Psalmo dicentis ad Patrem: Quoniam non derelinques in inferno animam meam, nec dabis sanctum tuum videre corruptionem (Psal. XV, 10). Unde et beatus Petrus: Jesum, inquit, Nazarenum virum approbatum a Deo in vobis in virtutibus, et prodigiis, et signis, quae per illum fecit Deus in medio vestri, sicut vos scitis; hunc definito consilio et praescientia Dei traditum in manus iniquorum affigentes interemistis: quem Deus suscitavit solutis doloribus inferni, juxta quod impossibile erat teneri illum ab illo (Act. II, 22-24). Mortuus est Jesus Christus pro nobis: sed pro nobis etiam die tertia resurrexit. Nam si mors quoque ejus pro nobis facta est, quanto magis ejus vita pro nobis est? Qui post resurrectionem accepta a Patre omnium potestate, discipulos consolatur, et dicit, Ecce data est mihi omnis potestas in coelo et in terra (Matth. XXVIII, 18): et alibi, Euntes, inquit, in mundum universum, praedicate Evangelium omni creaturae: qui crediderit et baptizatus fuerit, salvus erit; qui vero non crediderit, condemnabitur (Marc. XVI, 15, 16). Post haec per quadraginta dies inter discipulos esse dignatus est, et immortalis mortalium tamen non est aspernatus habere consortium: utique ut docendo Apostolos fide et veritate compleret, quae ad nos illorum quoque testimonio pervenirent.

5. The resurrection of Christ also is for us. But up to this sequence of events let the weakness of human nature in Christ be understood. For He Who was passible even unto death received the glory of incorruption from the time of His death: since this was already the reward in the flesh of Christ, that, according to the prophecy of David, the flesh, lifeless and buried even to the third day, nevertheless remained incorrupt. For thus we read in the Psalm, in the person of Christ speaking to the Father: For Thou wilt not leave my soul in hell, nor wilt Thou give Thy holy one to see corruption (Ps. 15:10). Whence also blessed Peter says: Jesus of Nazareth, a man approved by God among you by mighty works and wonders and signs, which God did through Him in your midst, as you know; Him, delivered up by the determined counsel and foreknowledge of God into the hands of the wicked, you fastened [to the cross] and slew: Whom God raised up, having loosed the pains of hell, inasmuch as it was impossible that He should be held by it (Acts 2:22–24). Jesus Christ died for us: but for us also He rose again on the third day. For if His death too was brought about for us, how much more is His life for us? He, after the resurrection, having received power over all things from the Father, consoles the disciples and says, Behold, all power has been given to Me in heaven and on earth (Matt. 28:18): and elsewhere, Going, He says, into the whole world, preach the Gospel to every creature: whoever believes and is baptized shall be saved; but whoever does not believe shall be condemned (Mark 16:15–16). After these things He deigned to be among the disciples for forty days, and though immortal did not yet disdain to have fellowship with mortals: certainly so that by teaching He might fill the Apostles with faith and truth, which were to come down to us also by their testimony.

6. Judicium extremum. Confirmatis vero discipulis elevatus est in coelum, et tam de peccatis quam etiam de morte ad Patrem victor ascendit: quod manifeste

6. The last judgement. Then, the disciples having been strengthened, He was lifted up into heaven, and as victor over sins as well as over death He ascended to the Father: which manifestly

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Sic rm. Ms. At editi, et ipsius mortis imperium accepit.

So the manuscript [siglum "rm."]. But the printed editions: "and received dominion over death itself."

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in Evangelio legimus, Et Dominus quidem Jesus postquam locutus est eis, ascendit in caelum, et sedet a dextris Dei (Marc. XVI, 19). Quo sermone non humana in Deo membra significantur; sed honor quo Christum Pater suscepit, exprimitur. Unde illum descensurum esse credimus ad vivorum mortuorumque judicium, non jam in infirmitate quam habuit, sed in sublimitate quam possidet. Qui enim in infirmitate venit ut redimeret, in potestate venturus est ut judicet. Sic enim legimus in Actibus Apostolorum: Cumque intuerentur in caelum euntem illum, ecce duo viri steterunt juxta illos in vestibus albis; qui et dixerunt: Viri Galilaei, quid hic statis aspicientes in caelum? hic Jesus qui assumptus est a vobis in caelum, sic veniet quemadmodum vidistis eum euntem in caelum (Act. I, 10, 11). Ad hunc ergo adventum Domini nostri Jesu Christi parati simus, fratres dilectissimi, et timeamus ne ille nos non tales inveniat, quales voluit invenire: qui omnia pro nobis est passus, ut nos inveniret tales, quibus non supplicia inferret, sed praemia redderet sempiterna. Ad quae vos Dominus ac Deus gratia sua adjutos dignetur adducere; cui est gloria in saecula saeculorum. Amen.

we read in the Gospel, And the Lord Jesus indeed, after He had spoken to them, ascended into heaven, and sits at the right hand of God (Mark 16:19). By this saying human members in God are not signified; rather, the honour with which the Father received Christ is expressed. Hence we believe that He will descend to the judgement of the living and the dead, no longer in the weakness which He had, but in the sublimity which He possesses. For He Who came in weakness to redeem will come in power to judge. For thus we read in the Acts of the Apostles: And while they were gazing into heaven as He went, behold, two men stood beside them in white garments; who also said: Men of Galilee, why do you stand here looking into heaven? This Jesus Who has been taken up from you into heaven will come in the same way as you have seen Him going into heaven (Acts 1:10–11). For this coming, then, of our Lord Jesus Christ let us be ready, most beloved brothers, and let us fear lest He find us not such as He wished to find us: He Who suffered all things for us, that He might find us such that He would inflict no punishments on us, but would render everlasting rewards. To these may the Lord and God, having aided you by His grace, deign to bring you; to Whom is glory unto ages of ages. Amen.

SERMO CCXXXIX. De Symbolo, III: seu de Spiritu sancto, quod ejusdem sit substantiae atque deitatis, cujus est Pater et Filius.

Sermon 239. On the Creed, 3: or, on the Holy Spirit, that He is of the same substance and deity as the Father and the Son.

1. Spiritus sanctus probatur esse Deus, testimoniis Christi, Petri, et Pauli. Ordinem Symboli, fratres dilectissimi, in quo totius fidei nostrae sacramenta consistunt, nos adjuvante Deo perseveramus absolvere. Et, quod bene vos meminisse arbitror, quid de Patre Deo, quid etiam de Filio aeque Deo sentire debemus, quantum instructioni vestrae, ut puto, opus est, sufficienter ostendimus: nunc restat ut etiam de sancti Spiritus deitate dicamus. Hic enim est ordo Symboli, ut post Patris Filiique personam sancti Spiritus confessio subsequatur. Tunc enim prodest in Patrem et Filium credidisse, cum etiam Spiritum sanctum eadem fidei veneratione credideris. Hanc siquidem sanctae fidei normam ipse Dominus noster Jesus Christus instruxit, et nemo nisi impius de ea fidei catholicae regula dubitat, quam ille dictavit cui fides ipsa debetur. Ipse ergo Dominus noster Jesus Christus, cum jam glorificatus resurrexit a mortuis, in coelum ascensurus ad Patrem, haec sacramenta fidei discipulis, id est, Apostolis dereliquit. Ait enim: Euntes baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti, docentes eos servare omnia quaecumque mandavi vobis (Matth. XXVIII, 19, 20). Rerum ipsarum dictat effectus, ut trium in una deitate personarum potentiam credamus: et quemadmodum Pater, in cujus nomine baptizamur, Deus est; ita etiam Spiritus sanctus, in cujus nomine baptizamur, Deus est. De quo certe beatus Petrus apostolus absolutissime pronuntiavit, dicens ad Ananiam, Cur tentavit satanas cor tuum, mentiri te Spiritui sancto? et paulo post, Non es mentitus homini, sed Deo (Act. V, 3, 4). Apertissime quem Spiritum sanctum dixerat, hunc postea Deum nominavit. Et beatus apostolus Paulus: Nemo potest dicere, Dominus Jesus, nisi in Spiritu sancto. Divisiones gratiarum sunt, idem autem Spiritus; et divisiones ministrationum sunt, idem vero Dominus; et divisiones operationum sunt, idem vero Deus qui operatur omnia in omnibus (I Cor. XII, 3-6). Hic quoque quam evidenter Vas electionis, quem Spiritum sanctum nominaverat, eumdem esse Deum dixit ac Dominum, operantem ex propria potestate quod vult.

1. The Holy Spirit is proved to be God by the testimonies of Christ, of Peter, and of Paul. The order of the Creed, most beloved brothers, in which the sacraments of our whole faith consist, we are, with God's help, persevering in completing. And, as I think you remember well, what we ought to hold concerning God the Father, and what also concerning the Son, equally God, we have sufficiently shown, so far as is needful, I believe, for your instruction: now it remains that we speak also of the deity of the Holy Spirit. For this is the order of the Creed, that after the person of the Father and of the Son the confession of the Holy Spirit should follow. For it profits to have believed in the Father and the Son only when you have also believed in the Holy Spirit with the same reverence of faith. This norm of the holy faith our Lord Jesus Christ Himself established, and no one but an impious man doubts this rule of the catholic faith, which He dictated to Whom faith itself is owed. Our Lord Jesus Christ Himself, then, when, already glorified, He had risen from the dead and was about to ascend into heaven to the Father, left these sacraments of the faith to the disciples, that is, to the Apostles. For He says: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things whatsoever I have commanded you (Matt. 28:19–20). The effect of the things themselves dictates that we believe in the power of three persons in one deity: and just as the Father, in Whose name we are baptized, is God, so also the Holy Spirit, in Whose name we are baptized, is God. Concerning Whom blessed Peter the apostle certainly pronounced most absolutely, saying to Ananias, Why has Satan tempted your heart, that you should lie to the Holy Spirit? and a little later, You have not lied to man, but to God (Acts 5:3–4). Most openly Him Whom he had called the Holy Spirit he afterwards named God. And the blessed apostle Paul: No one can say, Lord Jesus, except in the Holy Spirit. There are divisions of graces, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of operations, but the same God Who works all things in all (1 Cor. 12:3–6). Here too how evidently the Vessel of election said that He Whom he had named the Holy Spirit is the same God and Lord, working by His own power what He wills.

2. Non est Filio minor, cujus offensa tam gravis. Qui et a Patre procedit. Hic est Spiritus sanctus, in quem peccare usque adeo sacrilegum est, ut nec hic, nec in futuro judicio remittatur. Sic enim ipse Dominus noster Jesus Christus in Evangelio loquitur: Quicumque

2. He is not less than the Son, He against Whom offence is so grave. Who also proceeds from the Father. This is the Holy Spirit, against Whom to sin is sacrilegious to such a degree that it is remitted neither here nor in the judgement to come. For thus our Lord Jesus Christ Himself speaks in the Gospel: Whoever

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Ms. rm., qua caruit.

A manuscript [siglum "rm."]: "which it lacked."

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Alias, de Tempore 194.

Elsewhere, [Sermon] 194 de Tempore.

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In Appendice nunc primum collocatur. Lovanienses dubium, Verlinus et Vindingus supposititium habuerunt. Idem concionator expositionem symboli superioribus sermonibus susceptam prosequitur et absolvit.

It is now placed in the Appendix for the first time. The Louvain editors held it doubtful, Verlinus and Vindingus spurious. The same preacher continues and completes the exposition of the Creed undertaken in the preceding sermons.

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dixerit verbum contra Filium hominis, remittetur illi; qui autem dixerit contra Spiritum sanctum, non remittetur illi neque in hoc saeculo, neque in futuro (Matth. XII, 32). Hic est Spiritus sanctus, quem Dominus noster ascensurus ad Patrem discipulis suis repromittit, dicens: Cum autem venerit Paracletus, quem ego mittam vobis a Patre spiritum veritatis, qui a Patre meo procedit, ipse testimonium perhibebit de me: de quo superius ait, Paracletus autem Spiritus sanctus, quem mittet Pater in nomine meo, ipse vos docebit omnia (Joan. XV, 26; XIV, 26). Ipse ergo Spiritus sanctus, quem mittit Pater in nomine meo, qui ex Patre procedit, ostenditur unius cum Patre et Filio esse substantiae.

speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him either in this age or in the one to come (Matt. 12:32). This is the Holy Spirit Whom our Lord, when about to ascend to the Father, promises again to His disciples, saying: But when the Paraclete comes, Whom I shall send you from the Father, the Spirit of truth, Who proceeds from My Father, He will bear witness of Me: of Whom He said above, But the Paraclete, the Holy Spirit, Whom the Father will send in My name, He will teach you all things (John 15:26; 14:26). The Holy Spirit, therefore, Whom the Father sends in My name, Who proceeds from the Father, is shown to be of one substance with the Father and the Son.

3. Cujus ob adventum expedit Christi discessus. Et diligenter attendite, quod ad discipulos suos rursus idem Dominus ait: Expedit vobis ut ego vadam: nam si non abiero, Paracletus non veniet ad vos; si autem abiero, mittam eum ad vos (Id. XVI, 7). Hoc quod dicitur, mittam, non minorem, quod absit, indicat Spiritum sanctum; sed simpliciter absque adulatione unitatem atque concordiam indicat voluntatis. Attendite autem quod dixit, Expedit vobis ut ego vadam: nam si non abiero, Paracletus non veniet ad vos. Quomodo expedit discipulis ut ab illis Christus ascendat ad Patrem, si minor est ille qui pro Christo ad discipulos est mittendus? Sed expedit discipulis ut ab eis Christus ascendat, quia aequalis est Patri et Filio Spiritus sanctus, qui ad discipulos venturus esse promittitur. Quod autem Paracletus dicitur Spiritus sanctus, proprietas operationis ejus exprimitur. Paracletus enim graecum verbum est, quod latine dicitur Consolator. Et bene ipse pro Christo ad discipulos mittitur, ut eos consoletur inter omnes tribulationes, quas Christi erant confessione passuri. His ergo, fratres dilectissimi, divinarum Scripturarum testimoniis instructi, Spiritum sanctum esse aequalem Patri et Filio, tota fidei perfectione fateamur. Quia enim Deum Patrem, Deum Filium, Deum Spiritum sanctum in Scripturis divinis legimus; quemadmodum non possumus de Patris et Filii, ita nec de sancti Spiritus deitate dubitare.

3. On account of Whose coming the departure of Christ is expedient. And attend carefully to what the same Lord says again to His disciples: It is expedient for you that I go: for if I do not go away, the Paraclete will not come to you; but if I go away, I will send Him to you (John 16:7). This that is said, I will send, does not indicate, God forbid, that the Holy Spirit is lesser; but simply, without flattery, it indicates unity and concord of will. But attend to what He said, It is expedient for you that I go: for if I do not go away, the Paraclete will not come to you. How is it expedient for the disciples that Christ should ascend from them to the Father, if He Who is to be sent to the disciples in place of Christ is lesser? But it is expedient for the disciples that Christ should ascend from them, because the Holy Spirit, Who is promised as about to come to the disciples, is equal to the Father and the Son. And in that the Holy Spirit is called Paraclete, the proper character of His operation is expressed. For Paraclete is a Greek word, which in Latin is rendered Consoler. And fittingly is He sent to the disciples in place of Christ, to console them amid all the tribulations which they were to suffer for the confession of Christ. Instructed therefore, dearly beloved brethren, by these testimonies of the divine Scriptures, let us confess with the whole perfection of faith that the Holy Spirit is equal to the Father and the Son. For since we read in the divine Scriptures of God the Father, God the Son, God the Holy Spirit, just as we cannot doubt concerning the deity of the Father and of the Son, so neither can we concerning that of the Holy Spirit.

4. In Trinitate tria nomina, tres personae, deitas una. Absit autem et longe a christianis mentibus polluta gentilis erroris impietas, ut trium in una deitate personarum confessione tres deos videamur fateri. Absit hoc, inquam, et procul a piorum mentibus excludatur. Et nos enim juxta sanctae, ut ostendimus, Scripturae auctoritatem, nominum tantummodo ac personarum distinctionem in Trinitate facimus; deitatem vero unam indivisibilem confitemur: ipsa est in Patre, ipsa in Filio, ipsa in Spiritu sancto una et perfecta divinitas. Non ergo tres deos dicimus, qui unam divinitatem fatemur. Non enim obliti sumus divinam Scripturam dicentem, Audi, Israel; Dominus Deus tuus, Deus unus est (Deut. VI, 4); et rursus, Dominus Deus hic est in coelo sursum, et in terra deorsum, et non est alius nisi ipse (Id. IV, 39). Non, inquam, obliti sumus unum Deum esse, quem utique Scriptura testante cognovimus. Sed inter duos errores et maximos haereticos ad fidei veritatem dirigimur, ut nec cum Gentilibus numerum in deitate faciamus, nec cum Judaeis mysterium in Trinitate negemus: sed existere Patrem, existere Filium, existere Spiritum sanctum in personarum proprietate credentes, unitatem deitatis in Trinitate veneremur; id est, ut tres personas, Patris scilicet et Filii et Spiritus sancti, unum esse dicamus Deum: cui est honor et gloria in saecula saeculorum. Amen.

4. In the Trinity three names, three persons, one deity. But far, far be from Christian minds the defiled impiety of pagan error, that in confessing three persons in one deity we should seem to profess three gods. Far be this, I say, and let it be shut out far from the minds of the pious. For we too, according to the authority of holy Scripture, as we have shown, make in the Trinity only a distinction of names and of persons; but we confess one indivisible deity: it is in the Father, it in the Son, it in the Holy Spirit, one and perfect divinity. Therefore we who confess one divinity do not speak of three gods. For we have not forgotten the divine Scripture saying, Hear, Israel; the Lord your God is one God (Deut. 6:4); and again, The Lord God, He is in heaven above and on earth beneath, and there is no other but He (Deut. 4:39). We have not, I say, forgotten that God is one, Whom indeed we have come to know by the testimony of Scripture. But between two errors and the greatest heretics we are directed to the truth of the faith, so that we neither make a number in the deity with the Gentiles, nor deny the mystery in the Trinity with the Jews: but, believing that the Father exists, the Son exists, the Holy Spirit exists in the propriety of persons, we venerate the unity of deity in the Trinity; that is, we say that the three persons, namely of the Father and of the Son and of the Holy Spirit, are one God: to Whom is honour and glory unto ages of ages. Amen.

Editors' notes and page, col. 2188