Denzinger EN 468
468 Dz 247 . . . Do not (therefore) because of a love of ostentation, which is always next to pride, remain in the vice of obstinacy; since in the day of judgment no one can excuse himself. . . .
469 For although it is evident from the word of the Lord Himself in the Sacred Gospel (cf. Mt 16,18) where the Church is established, let us hear nevertheless what the blessed Augustine, mindful of the opinion of the same Lord, has explained. For he says that the Church of God is established among those who are known to preside over the apostolic sees) through the succession of those in charge, and whoever separates himself from the communion or authority of these sees, is shown to be in schism. And following additional remarks (he says): "If you are put outside, for the name of Christ you will also die. Suffer for Christ among the members of Christ; clinging to the body, fight for the head." But the blessed Cyprian . . . among other things, says the following: "The beginning starts from unity, and the primacy is given to PETER, So that the Church and the chair of Christ may be shown (to be) one: and they are all shepherds, but the flock, which is fed by the Apostles in unanimous agreement, is shown to be one." * And after a few (remarks he adds): "Does he who does not hold this unity of the Church believe that he has the faith? Does he who deserts and resists the chair of PETER, on which the Church was founded, have confidence that he is in the Church?" Likewise after other remarks (he asserts): "They can. not arrive at the reward of peace, because they disrupt the peace of the Lord by the fury of discord. . . . Those who were not willing to be at agreement in the Church of God, cannot remain with God; although given over to flames and fires, they burn, or thrown to wild beasts, they lay down their lives, there will not be [for them] that crown of faith, but the punishment of faithlessness, not a glorious result (of religious virtue), but the ruin of despair. Such a one can be slain, he cannot be crowned. . . . For the crime of schism is worse than that which they [commit] who have offered sacrifice, who, nevertheless, having been disposed to penance for their sins prayed to God with the fullest satisfaction. In this case the Church is sought and solicited; in the other the Church is opposed. So in this case he who has fallen, has injured only himself; in the other, who attempts to cause a schism deceives many by dragging (them) with himself. In this case there is the loss of one soul; in the other there is danger to many. Certainly the one knows that he has sinned and laments and bewails (it); the other puffed up with pride in his sin and pluming himself on the sins themselves, separates sons from their mother, seduces the sheep from the shepherds, disturbs the sacraments of God, and, whereas the former having stumbled sinned once, the latter sins daily. Lastly although the lapsed, if afterwards he acquired martyrdom, is able to secure the promises of the kingdom; if the other is slain outside of the Church, he cannot attain to the rewards of the Church." *
[From the epistle "Sicut aqua frigida" to Eulogius, Patriarch of Alexandria, August, 600]
474 Dz 248 (But) concerning that which has been written: That neither the Son, nor the angels know the day and the hour (cf. Mark Mc 13,32), indeed, your holiness has perceived rightly, that since it most certainly should be referred not to the same son according to that which is the head, but according to his body which we are . . . . He [Augustine] also says . . . that this can be understood of the same son, because omnipotent God sometimes speaks in a human way, as he said to Abraham: Now I know that thou fearest God (Gn 22,12), not because God then knew that He was feared, but because at that time He caused Abraham to know that he feared God. For, just as we say a day is happy not because the day itself is happy, but because it makes us happy, so the omnipotent Son says He does not know the day which He causes not to be known, not because He himself is ignorant of it, but because He does not permit it to be known at all. Thus also the Father alone is said to know, because the Son (being) consubstantial with Him, on account of His nature, by which He is above the angels, has knowledge of that, of which the angels are unaware.
475 Thus, also, this can be the more precisely understood because the Only-begotten having been incarnate, and made perfect man for us, in His human nature indeed did know the day and the hour of judgment, but nevertheless He did not know this from His human nature. Therefore, that which in (nature) itself He knew, He did not know from that very (nature), because God-made-man knew the day and hour of the judgment through the power of His Godhead. . . . Thus, the knowledge which He did not have on account of the nature of His humanity-by reason of which, like the angels, He was a creature this He denied that He, like the angels, who are creatures, had. Therefore (as) God and man He knows the day and the hour of judgment; but On this account, because God is man.
476 But the fact is certainly manifest that whoever is not a Nestorian, can in no wise be an Agnoeta. For with what purpose can he, who confesses that the Wisdom itself of God is incarnate say that there is anything which the Wisdom of God does not know? It is written: In the beginning was the Word, and the Word was with God, and the Word was God. . . . All things were made by him (Jn 1,13). If all, without doubt also the day of judgment and the hour. Who, therefore, is so foolish as to presume to assert that the Word of the Father made that which He does not know? it is written also: Jesus knowing, that the Father gave him all things into his hands (Jn 13,3). If all things, surely both the day of judgment and the hour. Who, therefore, is so stupid as to say that the Son has received in His hands that of which He is unaware?
[From the epistle "Quia charitati" to the bishops of Spain, about June 22, 601]
478 Dz 249 From the ancient institution of the Fathers we have learned that those who are baptized in the name of the Trinity, although amid heresy, whenever they return to the holy Church, may be recalled to the bosom of their mother the Church either with the anointing of chrism, or the imposition of hands, or with a profession of faith alone . . . , because the holy baptism, which they received among the heretics, at that time restores the power of cleansing in them when they have been united to the holy faith and the heart of the universal Church. But these heretics who are not baptized in the name of the Trinity . . . , whenever they come to the holy Church, are baptized, because whatever those placed in error received not in the name of the Trinity-was not baptism. Nor can that baptism itself, which, as has been said, had not been given in the name of the Trinity, be called repeated.
Therefore . . . without any hesitation your holiness may receive in your assembly all whoever return from the perverse error of Nestorius, their own orders preserved for them so that, while . . . through gentleness you make no opposition or difficulty in regard to their own orders, you may snatch them from the mouth of the ancient enemy.
[From the same epistle to the bishops of Spain]
479 Dz 250 (But) the flesh was not first conceived in the womb of the Virgin and afterwards the divinity came into the flesh; but, as soon as the Word came into the womb, directly, the power of His own nature being preserved, the Word was made flesh. . . . Nor was He conceived first and afterwards anointed; but that He was conceived of the Holy Spirit from the flesh of the Virgin, was anointed by the Holy Spirit, this was.
250* Concerning the adoration of images, see Kch n. 1054 ff.;--concerning the authority for the four councils see R n. 2291; -- concerning the anointing, ibid. n. 2294;--concerning the rite of baptism, ibid. n. 2292; the effect, ibid. n. 2298; concerning the indissolubility of matrimony, ibid. n. 2297.
[From the epistle (1) "Scripta fraternitatis vestrae" to Sergius, Patriarch of Constantinople in the year 634]
487 Dz 251 . . . With God as a leader we shall arrive at the measure of the right faith which the apostles of the truth have extended by means of the slender rope of the Sacred Scriptures. Confessing that the Lord Jesus Christ, the mediator of God and of men (1Tm 2,5), has performed divine (works) through the medium of the humanity naturally [gr. hypostatically] united to the Word of God, and that the same one performed human works, because flesh had been assumed ineffably and particularly by the full divinity [gr. in--] distinctly, unconfusedly, and unchangeably . . . so that truly it may be recognized that by a wonderful design [passible flesh] is united [to the Godhead] while the differences of both natures marvelously remain. . . . Hence, we confess one will of our Lord Jesus Christ also, because surely our nature, not our guilt was assumed by the Godhead, that certainly, which was created before sin, not that which was vitiated after the transgression. For Christ . . . was conceived of the Holy Spirit without sin, and was also born of the holy and immaculate Virgin mother of God without sin, experiencing no contagion of our vitiated nature. . . . For there was no other law in His members, or a will different from or contrary to the Savior, because He was born above the law of the human nature. . . . There are extensive works of sacred literature pointing out very clearly that the Lord Jesus Christ, the Son and the Word of God, by whom all things were made (Jn 1,3), is Himself the one operator of divinity and of humanity. But whether on account of the works of divinity and of humanity, one or two operations ought to be said or understood to be derived, such (questions) should not concern us, leaving them to the grammarians, who are accustomed to sell to children words acquired by derivation. For in sacred literature we have perceived that the Lord Jesus Christ and His Holy Spirit operated not one operation or two, but we have learned that (He) operated in many ways.
[From the epistle (2) "Scripta dilectissimi filii" to the same Sergius]
488 Dz 252 . . . So far as pertains to ecclesiastical doctrine, what we ought to hold or to preach on account of the simplicity of men and the inextricable ambiguities of questions (which) must be removed . . . . is to define not one or two operations in the mediator of God and of men, but both natures united in one Christ by a natural union, when we should confess those operating with the participation of the other and the operators, both the divine, indeed, performing what is of God, and the human performing what is of the flesh; teaching [that they operate] neither separately, nor confusedly, nor interchangeably, the nature of God changed into man, and the human changed into God; but con. fessing the complete differences of the natures. . . Therefore, doing away with . . . the scandal of the new invention, we, when we are explaining, should not preach one or two operations; but instead of one operation, which some affirm, we should confess one operator, Christ the Lord, in both natures; and instead of two operations-when the expression of two operations has been done away with-rather of the two natures themselves, that is of divinity and of the flesh assumed, in one person, the Only-begotten of God the Father unconfusedly, inseparably, and unchangeably performing their proper (works) with us.
[More from this epistle see Kch. n. 1065-1069]
[From the epistle "Dominus qui dixit" to Constantius the Emperor, 641]
496 Dz 253
. . . One and He alone is without sin, the mediator of God and of men, the man Christ Jesus (cf. 1Tm 2,5) who was conceived and born free among the dead (Ps 87,6). Thus in the dispensation of His sacred flesh, He never had two contrary wills, nor did the will of His flesh resist the will of His mind. . . . Therefore, knowing that there was no sin at all in Him when He was born and lived, we fittingly say and truthfully confess one will in the humanity of His sacred dispensation; and we do not preach two contrary wills, of mind and of flesh, as in a pure man, in the manner certain heretics are known to rave.
497 In accord with this method, then, our predecessor (already mentioned) [HONORIUS] is known to have written to the (aforenamed) Sergius the Patriarch who was asking questions, that in our Savior two contrary wills did not exist internally, that is, in His members, since He derived no blemish from the transgression of the first man. . . . This usually happens, that, naturally where there is a wound, there medicinal aid offers itself. For the blessed Apostle is known to have done this often, preparing himself according to the custom of his hearers; and sometimes indeed when teaching about the supreme nature, he is completely silent about the human nature, but sometimes when treating of the human dispensation, he does not touch on the mystery of His divinity. . .
498 So, my aforementioned predecessor said concerning the mystery of the incarnation of Christ, that there were not in Him, as in us sinners, contrary wills of mind and flesh; and certain ones converting this to their own meaning, suspected that He taught one will of His divinity and humanity which is altogether contrary to the truth. . . .
(Against the Monothelites)
501 Dz 254 Can. 1. If anyone does not confess properly and truly in accord with the holy Fathers that the Father, and the Son, and the Holy Spirit [are a] Trinity in unity, and a unity in Trinity, that is, one God in three subsistences, consubstantial and of equal glory, one and the same Godhead, nature, substance, virtue, power, kingdom, authority, will, operation of the three, uncreated, without beginning, incomprehensible, immutable, creator and protector of all things, let him be condemned [see n. 78-82, 213].
502 Dz 255 Can. 2. If anyone does not properly and truly confess in accordance with the Holy Fathers that God the Word himself, one of the holy and consubstantial and venerable Trinity, descended from heaven, and was incarnate of the Holy Spirit and Mary ever Virgin, and was made man, was crucified in the flesh, voluntarily suffered for us and was buried, and arose again on the third day, and ascended into heaven, and sits at the right hand of the Father, and will come again with paternal glory, with his flesh assumed by Him and intellectually animated, to judge the living and the dead, let him be condemned [see n. 2, 6, 65, 215].
503 Dz 256 Can. 3. If anyone does not properly and truly confess in accord with the holy Fathers, that the holy Mother of God and ever Virgin and immaculate Mary in the earliest of the ages conceived of the Holy Spirit without seed, namely, God the Word Himself specifically and truly, who was born of God the Father before all ages, and that she incorruptibly bore [Him?], her virginity remaining indestructible even after His birth, let him be condemned [see n. 218].
504 Dz 257 Can. 4. If anyone does not properly and truly confess according to the holy Fathers, two nativities of our one Lord and God Jesus Christ, as before the ages from God and the Father incorporally and eternally, and as from the holy ever Virgin, Mother of God Mary, corporally in the earliest of the ages, and also one and the same Lord of us and God, Jesus Christ with God and His Father according to His divine nature and , consubstantial with man and His Mother according to the human nature, and the same one passible in the flesh, and impassible in the Godhead, circumscribed in the body, uncircumscribed in Godhead, the same one uncreated and created, terrestrial and celestial, visible and intelligible, comprehensible and incomprehensible, that all mankind which fell under sin, might be restored through the same complete man and God, let him be condemned [see n. 214].
505 Dz 258 Can. 5. If anyone does not properly and truly confess according to the holy Fathers one incarnate nature of God the Word, in this way, that our substance is called incarnate perfectly in Christ God and without diminution, [see n. 220] provided substance is signified without sin, let him be condemned.
506 Dz 259 Can. 6. If anyone does not properly and truly confess according to the holy Fathers, that from two and in two natures substantially united unconfusedly and undividedly there is one and the same Lord and God, Jesus Christ, let him be condemned [see n. 148].
507 Dz 260 Can. 7. If anyone does not properly and truly confess according to the holy Fathers, the substantial difference of the natures preserved in Him, unconfusedly and undividedly, let him be condemned [see n.148 ].
508 Dz 261 Can. 8. If anyone does not properly and truly confess according to the holy Fathers the substantial union of the natures recognized in Him undividedly and unconfusedly, let him be condemned [see n. 148].
509 Dz 262 Can. 9. If anyone does not properly and truly confess according to the holy Fathers, the natural properties of His Godhead and of His humanity preserved without diminution and without injury in Him, let him be condemned.
510 Dz 263 Can. 10. If anyone does not properly and truly confess according to the holy Fathers two wills of one and the same Christ our God, united uninterruptedly, divine and human, and on this account that through each of His natures the same one of His own free will is the operator [Editors add: operator] of our salvation, let him be condemned.
511 Dz 264 Can. 11. If anyone does not properly and truly confess according to the holy Fathers two operations of one and the same Christ our God uninterruptedly united, divine and human, from this that through each of His natures He naturally is the same operator of our salvation, let him be condemned.
512 Dz 265 Can. 12. If anyone according to the wicked heretics confesses one will and one operation of Christ our God, to the destruction of the confession of the holy Fathers and to the denial of the same dispensation of our Savior, let him be condemned.
513 Dz 266 Can. 13. If anyone according to the wicked heretics, contrary to the doctrine of the Fathers, confesses both one will and one operation, although two wills and two operations, divine and human, have been substantially preserved in union in Christ God, and have been piously preached by our holy Fathers, let him be condemned.
514 Dz 267 Can. 14. If anyone according to the wicked heretics, together with one will and one operation, which is impiously confessed by the heretics, denies and rejects both two wills and in like manner two operations, that is, divine and human, which are preserved in unity in the very Christ God, and are proclaimed in regard to Him in an orthodox manner by the holy Fathers, let him be condemned.
515 Dz 268 Can. 15. If anyone according to the wicked heretics unwisely accepts the divine-human operation, which the Greeks call (Greek text deleted), as one operation, but does not confess that it is twofold according to the holy Fathers, that is, divine and human, or that the new application itself of the word "divine-human" which has been used is descriptive of one, but not demonstrative of the marvelous and glorious union of both, let him be condemned.
516 Dz 269 Can. 16. If anyone according to the wicked heretics in the destruction of the two wills and the two operations, that is, divine and human, preserved essentially in unity in Christ God, and piously preached by the holy Fathers, foolishly connects discords and differences with the mystery of His dispensation, and so attributes the evangelical and apostolic words about the same Savior not to one and the same person and essentially to the same Lord Himself and God, our Jesus Christ, according to blessed Cyril, so that he is shown to be by nature God and likewise man, let him be condemned.
517 Dz 270 Can. 17. If anyone in word and mind does not properly and truly confess according to the holy Fathers all even to the last portion that has been handed down and preached in the holy, Catholic, and apostolic Church of God, and likewise by the holy Fathers and the five venerable universal Councils, let him be condemned.
518 Dz 271 Can. 18. If anyone according to the holy Fathers, harmoniously with us and likewise with the Faith, does not with mind and lips reject and anathematize all the most abominable heretics together with their impious writings even to one least portion, whom the holy Catholic and apostolic Church of God, that is, the holy and universal five Synods and likewise all the approved Fathers of the Church in harmony, rejects and anathematizes, we mean Sabellius, Arius, Eunomius, Macedonius, Apollinaris, Polemon, Eutyches, Dioscurus, Timothy Aelurus, Severus, Theodosius, Colluthus, Themistius, Paul of Samosata , Diodorus, Theodore, Nestorius, Theodulus the Persian, Origen, Didymus, Evagrius, and briefly all the remaining heretics, who have been condemned and cast out by the Catholic Church; whose teachings are the fruit of diabolical operation, and those, who unto the end have obstinately suggested (ideas) similar to these, or do suggest (them), or are believed to suggest (them), with whom (they are) justly (associated), inasmuch as (they are) like them and (are) possessed of a similar error, according to which they are known to teach and by their own error determine their lives, we mean, Theodore formerly Bishop of Pharan, Cyrus of Alexandria, Sergius of Constantinople, or his successors, Pyrrhus and Paul, persisting in their treachery, and all their impious writings; and those, who have unto the end obstinately suggested, or are suggesting, or are believed to suggest (ideas) similar to those, that is, one will and one operation of the divinity and humanity of Christ, and besides these the very impious Ecthesis, which was composed at the persuasion of the same Sergius by Heraclius, formerly emperor in opposition to the orthodox faith, defining that one will of Christ God, and one operation from the composite are to be venerated; but also everything, which has been impiously written or done by them in defense of it, and those who accept it, or any thing that has been written or done in defense of it; and together with those again the wicked Typus, who on the persuasion of the aforementioned Paul was prepared recently by the most serene Emperor Constantine [read: Constantius], the emperor against the Catholic Church, inasmuch as he promulgates equally the denial and by silence the binding together of two natural wills and operations, divine and human, which are piously preached by the holy Fathers in the very Christ, true God and our Savior, together with one will and operation, which is impiously venerated in Him by the heretics, and inasmuch as he unjustly defines that together with the holy Fathers the wicked heretics also are freed from all reprehension and condemnation, unto the trimming down of the definitions or of the rule of the Catholic Church.
519 Dz 272 If anyone therefore, as has been said, does not in agreement with us reject and anathematize all these most impious teachings of their heresy, and those matters which have been impiously written by anyone in defense of them or in definition of them, and the specifically designated heretics, we mean Theodore, Cyrus and Sergius, Pyrrhus and Paul, seeing that they are the rebels against the Catholic Church; or if anyone holds as condemned and entirely deposed some one of these who were in writing, or without writing, in any manner or place or time whatsoever rashly deposed or condemned by them (heretics) or by persons like them, inasmuch as the one condemned does not believe at all like them but with us confesses the doctrine of the holy Fathers-but, on the contrary (anyone) does not consider everybody who has been of this class-that is, whether bishop or priest or deacon or a member of any other ecclesiastical rank, or monk or layman-pious and orthodox and a defender of the Catholic Church, and also more firmly settled in the order to which he has been called by the Lord, but believes such (to be) impious and their judgments in defense of this detestable, or their opinions vain and invalid and weak, nay more wicked and execrable or worthy of condemnation, let such a person be condemned.
520 Dz 273 Can. 19. If anyone who indubitably has professed and also understands those (teachings) which the wicked heretics suggest, through vain impudence says that these are teachings of piety, which the investigators and ministers of the Word have handed down from the beginning, that is to say, the five holy and universal Synods, certainly calumniating the holy Fathers themselves and the five holy Synods mentioned, in the deception of the simple, or in the acceptance of their own impious treachery, let such a person be condemned.
521 Dz 274 Can. 20. If anyone according to the wicked heretics in any manner whatsoever, by any word whatsoever, or at any time or place whatsoever illicitly removing the bounds which the holy Fathers of the Catholic Church have rather firmly established (Pr 22,28), that is, the five holy and universal Synods, in order rashly to seek for novelties and expositions of another faith; or books, or letters, or writings, or subscriptions, or false testimonies, or synods, or records of deeds, or vain ordinations unknown to ecclesiastical rule; or unsuitable and irrational tenures of place; and briefly, if it is customary for the most impious heretics to do anything else, (if anyone) through diabolical operation crookedly and cunningly acts contrary to the pious preachings of the orthodox (teachers) of the Catholic Church, that is to say, its paternal and synodal proclamations, to the destruction of the most sincere confession unto the Lord our God, and persists without repentance unto the end impiously doing these things, let such a person be condemned forever, and let all the people say: so be it, so be it (Ps 105,48).
["Exposition of faith" against the Priscillianists]
525 Dz 275 [The Trinity] We confess and believe the holy and ineffable Trinity, the Father, and the Son, and the Holy Spirit, one God naturally, to be of one substance, one nature, and also of one majesty and power. And we profess that the Father, indeed, is not begotten, not created but unbegotten. For He from whom both the Son received His nativity and the Holy Spirit His procession takes His origin from no one. Therefore, He is the source and origin of all Godhead; also is the Father Himself of His own essence, He who ineffably begot the Son [Another version: Father, essence indeed ineffable, Son of His own substance] from an ineffable substance; nor did He, however, beget other than what He Himself is: God God, light light, from Him, therefore, is all paternity
526 Dz 276 in heaven and on earth (Ep 3,15).--We confess also that the Son was born, but not made, from the substance of the Father without beginning before all ages, because neither the Father without the Son, nor the Son without the Father ever at any time existed. And yet not as the Son front the Father, so the Father from the Son, because the Father did not receive generation from the Son, but the Son from the Father. The Son, therefore, is God from the Father; the Father, however, is God, but not from the Son; Father indeed of the Son, not God from the Son. He, however, is Son of the Father and God from the Father. However, the Son is equal in all things to God the Father, because at no time did He either begin or cease to be born. We believe that He is of one substance with the Father, and because of this we say that He is (Greek text deleted) to the Father, that is, of the same substance with the Father, for (Greek text deleted) in Greek means one, (Greek text deleted) means substance, and the two joined together mean "one substance." For, neither from nothing, nor from any other substance, but from the womb of the Father, that is, from His substance, we must believe that the Son was begotten or born. Therefore, the Father is eternal, and the Son is eternal. But if He always was Father, He always had a Son to whom He was Father; and by reason of this we confess that the Son was born of the Father without beginning. Neither do we call the same Son of God a part of a divided nature because of the fact that He is begotten of the Father; but we assert that the perfect Father begot the perfect Son without diminution or division, because it is a characteristic of Divinity alone not to have an unequal Son. Also, this Son is Son of God by nature, not by adoption, * whom we must believe God the Father begot neither by will nor by necessity; for, neither does any necessity happen [ al. capit, 'take hold'] in God, nor does will precede wisdom.--We believe also that the
527 Dz 277
Holy Spirit, who is the third person in the Trinity, is God, one and equal with God the Father and the Son, of one substance, also of one nature; that He is the Spirit of both, not, however, begotten nor created but proceeding from both. We believe also that this Holy Spirit is neither unbegotten nor begotten, lest if we say unbegotten, we should affirm two Fathers, or if begotten, we should be proven to declare two Sons; He is said to be the Spirit, however, not only of the Father but at the same time of the Father and the Son. For, neither does He proceed from the Father into the Son, nor does He proceed from the Son to sanctify the creature, but He is shown to have proceeded at the same time from both, because He is acknowledged to be the love or holiness of both. Therefore, we believe that this Holy Spirit was sent by both, as the Son was sent by the Father; but He is not considered less than the Father and the Son, as the Son, on account of the body He assumed, testifies that He Himself is less than the Father and the Holy Spirit.
528 Dz 278
This is the account of the Holy Trinity that has been handed down. We must call and believe it to be not triple but triune. Neither can we rightly say that in one God is the Trinity, but that one God is the Trinity. In the relative names of persons, however, the Father refers to the Son, the Son to the Father, and the Holy Spirit to both, in that while relatively three persons are asserted, we yet believe they are one nature or substance. Neither as three persons, so do we predicate three substances, but one substance, however three persons. For, as He is Father, not to Himself, but to the Son; and as He is Son not to Himself but to the Fattier, similarly also the Holy Spirit refers in a relative sense not to Himself, but to the Father and to the Son, in that He is proclaimed the Spirit of the Father and the Son.--Likewise when we say "God," no relationship is expressed, as the Father to the Son, or the Son
529 Dz 279
to the Father, or the Holy Ghost to the Father and the Son, but God applies especially to Himself. For, if we are asked concerning the individual persons, we must confess that each is God. Therefore, we say that the Father is God, the Son is God, and the Holy Spirit is God each singly; yet there are not three Gods, but there is one God. Likewise also we say that the Father is omnipotent, the Son is omnipotent, and the Holy Spirit is omnipotent, each singly; not, however, three omnipotent Gods, but one omnipotent God, as also we predicate one light and one principle. We confess and believe, therefore, that singly each person is wholly God and that all three persons are one God; they have one indivisible and equal Godhead, majesty or power, neither is it lessened in the single person, nor increased in the three persons, because it does not have anything less when each person of God is spoken of singly,
530 Dz 280
nor more when all three persons are called one God.--Therefore, this Holy Trinity, which is the one and true God, neither excludes number nor is it contained in number.-For in the relation of persons number appears, but in the substance of divinity, what might be enumerated is not understood. Therefore, in this alone they imply number, that they are related to each other; and in this, that they are to themselves, they lack number. For natural unity is so suitable to this Holy Trinity that there cannot be a plurality in the three persons. For this reason, then, we believe that saying in Sacred Scripture: "Great is our Lord and great is his power; and of his Wisdom there is no number" (Ps 146,5). Neither because we have said that these three persons are one God, are we able to say that the same one is the Father who is the Son, or that He is the Son who is the Father, or that He who is the Holy Spirit is either the Father or the Son. For He is not the Father who is the Son, nor is He the Son who is the Father, nor is the Holy Spirit He who is either the Father or the Son, even though the Father is the same as the Son, the Son the same as the Father, the Father and the Son the same as the Holy Spirit; that is, in nature one God. For, when we say that the same one is not the Father as the Son, we refer to the distinction of persons. When, however, we say that the Father is the same as the Son, the Son the same as the Father, the Holy Spirit the same as the Father and the Son, it is plain that the reference is to the nature or substance by which He is God, because in substance they are one; for we are distinguishing persons, we are not dividing the Deity.
531 Dz 281 --We acknowledge, therefore, the Trinity in a distinction of persons; we profess unity on account of the nature or substance. Therefore, the three are one, that is, in nature, not in person. We must not, however, consider these three persons separable, since we believe that no one before the other, no one after the other, no one without the other ever existed or did anything. For, they are found inseparable both in that which they are, and in that which they do, because between the generating Father and the generated Son and the proceeding Holy Spirit we believe that there was no interval of time in which either the begetter at any time preceded the begotten, or the begotten was lacking to the begetter, or the proceeding Holy Spirit appeared after the Father or the Son. Therefore, for this reason we proclaim and believe that this Trinity is inseparable and unconfused. These three, therefore, are called persons, as our ancestors define, that they may be recognized, not that they may be separated. For, if we give attention to that which Holy Scripture says of Wisdom: "She is the brightness of eternal light" (Sg 7,26), as we see the splendor inhering inseparably in light, so we confess that the Son cannot be separated from the Father. Therefore, just as we do not confuse these three persons of one and inseparable nature, so do we in nowise declare them separable.
532 Since, indeed, the Trinity itself has so deigned to show this clearly to us that even in these names by which it wished the persons to be recognized singly, it does not permit one to be understood without the other; for neither is the Father recognized without the Son, nor is the Son found without the Father. Indeed, the very relation of personal designation forbids the persons to be separated, whom, even when it does not name them together, it implies together. Moreover, no one can hear anyone of those names without being constrained to think also of another. Since, then, these three are one and the one three, there is yet remaining to each person His own property. For the Father has eternity without nativity, the Son eternity with nativity, and the Holy Spirit procession without nativity with eternity.
533 Dz 282 [The Incarnation] Of these three persons we believe that for the liberation of the human race only the person of the Son became true man without sin from the holy and immaculate Virgin Mary, from whom He is begotten in a new manner and by a new birth; in a new manner, because invisible in divinity, He became visible in flesh; by a new birth, however, is He begotten, because inviolate virginity without the experience of sexual intercourse supplied the material of human flesh made fruitful by the Holy Spirit. This Virgin birth is neither grasped by reason nor illustrated by example, because if grasped by reason, it is not miraculous; if illustrated by example, it will not be unique.
Dz 283 * Yet we must not believe that the Holy Spirit is Father of the Son, because of the fact that Mary conceived by the overshadowing of the same Holy Spirit, lest we seem to assert that there are two Fathers of the Son, which is certainly impious to say.
534 --In this marvelous conception with Wisdom building a house for herself, the Word was made flesh and dwelt among us (Jn 1,14). The Word itself, however, was not so converted and changed that He who willed to become man ceased to be God; but the Word was made flesh in such a way that not only are the Word of God and the flesh of man present, but also the soul of a rational man, and this whole is called God on account of God, and man on account of man. In this Son of God we believe there are two natures, one of divinity, the other of humanity, which the one person of Christ so united in Himself that the divinity can never be separated from the humanity, nor the humanity from the divinity. Christ, therefore, is perfect God and perfect man in the unity of one person; but it does not follow, because we have asserted two natures in the Son, that there are two persons in Him, lest--which God forbid--a quaternity be predicated of the Trinity. For God the Word has not received the person of man, but the nature, and to the eternal person of divinity He has united the temporal substance of flesh.
535 Dz 284 -Likewise we believe that the Father, the Son, and the Holy Spirit are of one substance, but we do not say that the Virgin Mary gave birth to the unity of the Trinity, but only to the Son, who alone assumed our nature in the unity of His person. Also, we must believe that the entire Trinity accomplished the Incarnation of the Son of God, because the works of the Trinity are inseparable. However, only the Son took the form of a servant (cf. Ph 2,7) in the singleness of His person, not in the unity of His divine nature; in what is proper to the Son, not in what is common to the Trinity; and this form was adapted to Him for unity of person so that the Son of God and the Son of man is one Christ, that is, Christ in these two natures exists in three substances; of the Word, which must refer to the essence of God alone, of the body, and of the soul, which pertain to true man.
536 Dz 285
He has therefore, in Himself the twofold substance of His divinity and our humanity. We understand, however, that by the fact that He proceeded from God the Father without beginning, He was born only, for He was neither made nor predestined; by the fact, however, that He was born of the Virgin Mary, we must believe that He was born, made, and predestined. Yet both births in Him are marvelous, because He was both begotten by the Father without a mother before all ages and in the end of the ages He was born of a mother without a father; He who, however, according as He is God created Mary, according as He is man was created from Mary; He is both father and son of His mother Mary. Likewise by the fact that He is God, He is equal to the Father; by the fact that He is man, He is less than the Father. Likewise we must believe that He is both greater and less than Himself; for in the form of God even the Son Himself is greater than Himself on account of the humanity He assumed, than which the divinity is greater; in the form, however, of a servant he is less than Himself, that is, in His humanity, which is recognized as less than His divinity. For, as by reason of the body which He assumed He is believed to be not only less than the Father but also less than Himself, so according to His divinity He is coequal with the Father, and both He and the Father are greater than man, which the person of the Son alone assumed.
537 Likewise to the question whether the Son could so be equal to and less than the Holy Spirit, as we believe that He is now equal to, now less than the Father, we reply: According to the form of God He is equal to the Father and to the Holy Spirit, according to the form of a servant, He is less than both the Father and the Holy Spirit; because neither the Holy Spirit nor the Father, but only the person of the Son assumed a body, by which He is believed to be less than those two persons. Likewise we believe that this Son, inseparable from God the Father and the Holy Spirit, is distinguished from them by His person, and distinguished from other men by the nature He assumed [another version, from the manhood assumed]. Likewise with reference to man it is His person that is preeminent; but with reference to the Father and the Holy Spirit it is the divine nature or substance.
538 Yet we must believe that the Son was sent not only by the Father but also by the Holy Spirit; because He himself said through the prophet And now the Lord has sent me and His Holy Spirit (Is 48,16). We believe also that He was sent by Himself, because we acknowledge that not only the will but also the works of the whole Trinity are inseparable. For, He who before all ages was called the only begotten, in time became the first born; the only begotten on account of the substance of the Godhead, the first born on account of the nature of the body which He assumed.
539 Dz 286 [The Redemption] In this form of assumed human nature we believe according to the truth of the Gospels that He was conceived without sin, born without sin, and died without sin, who alone for us became sin (2Co 5,21), that is, a sacrifice for our sin. And yet He endured His passion without detriment to His divinity, for our sins, and condemned to death and to the cross, He accepted the true death of the body; also on the third day, restored by His own power, He arose from the grave.
540 Dz 287 In this example, therefore, of our Head we confess is accomplished another version: with true faith] the true resurrection of the body of all the dead. Neither do we believe that we shall rise in an ethereal Or any other body (as some madly say) but in that in which we live and exist and move. When this example of His holy resurrection was finished, our same Lord and Savior returned by ascending to His paternal home, which in His divinity He had never left. There sitting at the right hand of the Father, He awaits the end of time to be the judge of all the living and the dead. Thence with the holy angels and men He will come to judge, and to render to everyone the due of his own reward, according as each one living in the body has done good or evil (2Co 5,10). We believe that the holy Catholic Church, purchased by the price of His blood, will reign with Him for eternity. Established in her bosom we believe in and confess one baptism for the remission of all sins. in this faith we both truly believe in the resurrection of the dead and we await the joys of the future life. We must pray and beg for this only, that when, the judgment finished and over, the Son will hand over the kingdom to God the Father (1Co 15,24), that He may render us participators of His kingdom, so that through this faith in which we cling to Him, we may reign with Him without end.
541 -This exposition is the pledge of our confession through which the teaching of all heretics is destroyed, through which the hearts of the faithful are cleansed, through which also we ascend gloriously to God for all eternity. Amen.
Denzinger EN 468