The Unity of Essence and the Cooperation of the Trinity
He is inseparable from the divinity because he cooperates with and provides all things to all alongside the self-sufficient and almighty God the Father, not deferring it until tomorrow, since the Spirit of the Father is also co-knowing, possessing an uncreated being and reigning with Him, having inherited the divinity from His origin as a co-inherent. Furthermore, the all-seeing and almighty Christ, together with the power of His most venerable Spirit, performed signs and wonders and cast out demons, as the hierophants explained: Michael says, 'Thus says the Lord against the prophets who mislead my people' (Micah 7:6), and shortly after brings: 'For there shall be no one who hears them, unless I fill strength in the spirit of the Lord and of judgment and of power.' Thus, he says to perform strength in the spirit of the Lord, in order to also reveal the Trinity and the bond of its nature. He alludes to judgment, in which there is no longer room for repentance or for the one who hears; 'for,' he says, 'in that abyss, who will confess to you?' And 'I will fill strength' stands for 'I will make a great retribution with the divine Spirit.' And Paul, the most tested of apostles, to the Ephesians says: 'For this reason I bow my knees to God the Father, from whom every family is named in heaven and on earth, that He may give to you, according to the riches of His glory, to be strengthened with power through His Spirit, so that Christ may dwell in the inner man' (Ephesians 3:14-17); and to the Romans: 'I have therefore confidence in Christ Jesus toward God. For I do not dare to speak anything of which Christ did not accomplish through me, by word and deed, for the obedience of the Gentiles, in the power of signs and wonders, in the power of the Holy Spirit' (Romans 15:18). Hypostases of similar nature are worthy of similar honor; therefore, this saying is close to: 'Christ is the power of God and the wisdom of God' (1 Cor 1:24). Matthew says from the Savior: 'But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you' (Matthew 12:28). And as He acts in the illumination: it is impossible, then, to exist as one through harmony and energy without there being a single essence; and for this reason the Lord says at times: 'The Father who remains in me, He Himself does the works' (John 14:10); and at other times, as has now been said: 'I cast out by the Spirit of God...'
The text ends abruptly mid-sentence.
bestows an oracle
Greek
ἀχώριστον τῆς θεότητος ὅτι τῷ ἀπροσδεεῖ καὶ παντοδότῃ θεῷ πατρὶ καὶ τῷ υἱῷ αὐτοῦ συνεργεῖ καὶ συμπαρέχει πάντα πᾶσιν, οὐκ εἰς αὔριον ἀναβαλλόμενον, ἅτε δὴ ξύγγνωμον καὶ ὁμόγνωμον πνεῦμα τοῦ πατρὸς, ἀνεκποίητον ἔχον τὸ εἶναι καὶ συμβασιλεύειν αὐτῷ, καὶ τὴν αὐτοῦ, ὅθεν καὶ συνυφεστώτως ἐξῆλθεν, διακληρωσάμενον θεότητα. καὶ ὅτι ὁ παντεξούσιος καὶ πανδύναμος Χριστὸς σὺν τῇ δυνάμει τοῦ αὐτοῦ σεμνοτάτου πνεύματος τὰ σημεῖα καὶ τὰ τέρατα ἐποίησεν καὶ δαίμονας ἐξέβαλεν, ὡς ἐξηγήσαντο οἱ ἱεροφάνται· Μιχαῖας μέν· «τάδε» φησίν, «λέγει κύριος ἐπὶ τοὺς προφήτας τοὺς πλανῶντας τὸν λαόν μου», καὶ μετ' ὀλίγου ἐπιφέρει· «διότι οὐκ ἔσται ὁ εἰσακούων αὐτῶν, ἐὰν μὴ ἐγὼ ἐμπλήσω ἰσχὺν ἐν πνεύματι κυρίου καὶ κρίσεως καὶ δυναστείας.» εἶπεν τοίνυν ποιεῖν ἰσχὺν κύριον ἐν πνεύματι κυρίου, διὰ τὸ καὶ τὴν τριάδα καὶ τὸν σύνδεσμον τῆς φύσεως αὐτῆς δηλῶσαι. αἰνίττεται δὲ τὴν κρίσιν, ἐν ᾗ οὐκέτι λοιπὸν μετάνοια καὶ ὁ εἰσακούων· «ἐν», γάρ, «τῷ ᾅδῃ», φησίν, «τίς ἐξομολογήσεται σοι»; τὸ δὲ «ἐμπλήσω ἰσχὺν» ἀντὶ τοῦ «μεγάλην ἀνταπόδοσιν ποιήσω μετὰ τοῦ θείου πνεύματος». Παῦλος δὲ ὁ δοκιμώτατος ἀποστόλων πρὸς Ἐφεσίους μέν· «τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν θεὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἵνα δῷ ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύ ματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστόν·» πρὸς Ῥωμαίους δέ· «ἔχω οὖν πεποίθησιν ἐν Χριστῷ Ἰησοῦ πρὸς τὸν θεόν. οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ, λόγῳ καὶ ἔργῳ, εἰς ὑπακοὴν ἐθνῶν ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύ ματος ἁγίου.» αἱ ὅμοιαι τῇ φύσει ὑποστάσεις ὁμοίας τιμῆς ἄξιαι· ὅθεν παραπλήσιον καὶ τὸ λόγιον τόδε τῷ· «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.» Ματθαῖος ἀπὸ τοῦ σωτῆρος· «εἰ δὲ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.» καὶ ὡς ἐν τῷ φωτίσματι συμπράττει· ἀδύνατον τοίνυν τῇ συμφωνίᾳ καὶ τῇ ἐνεργείᾳ ὑπάρχειν ἕν, μὴ οὔσης τῆς οὐσίας μιᾶς· καὶ διὰ τοῦτο λέγει ὁ δεσπότης ποτὲ μέν· «ὁ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα·» ποτὲ δέ, ὡς νῦν εἴρηται· «ἐγὼ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια.» διὰ τοῦτο δὲ καὶ Παῦλος εἶπεν· «ἐν δυνάμει πνεύματος ἁγίου», ὁμολογῶν, ὅτι τῇ θείᾳ τῆς τριάδος ἐνεργείᾳ τεθνεῶτας ἤγειραν, αὐτὸς μὲν τὸν Εὔτυχον, Πέτρος δὲ τὴν Ταβήθαν. 7.8ν ὅτι ὥσπερ ὁ θεὸς καὶ πατὴρ, οὕτω καὶ τὸ ἅγιον πνεῦμα χρηματίζει, σημαινόμενον θεὸς καὶ δεσπότης. ὅτι ὥσπερ ὁ θεὸς καὶ πατήρ, οὕτω καὶ τὸ ἅγιον πνεῦμα χρηματίζει, σημαινόμενον θεὸς καὶ δεσπότης, καθὰ φράζει Λουκᾶς· «ἦν ἄνθρωπος ἐν Ἰερουσαλήμ, ᾧ ὄνομα Συμεών· καὶ ὁ ἄνθρωπος οὗτος, δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τῷ Ἰσραήλ· καὶ πνεῦ μα ἅγιον ἦν ἐπ' αὐτῷ, καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύμα τος τοῦ ἁγίου, μὴ ἰδεῖν θάνατον, ἕως ἂν ἴδῃ τὸν Χριστὸν κυρίου. καὶ ἤγετο ἐν τῷ πνεύματι εἰς τὸ ἱερόν. καὶ ἐγένετο ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισ μένον τοῦ νόμου περὶ αὐτοῦ· καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας, καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν· νῦν ἀπολύεις τὸν δοῦλόν σου, δέσ ποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σω τήριόν σου.» ἐχρημάτισεν τοίνυν τὸ ἅγιον πνεῦμα· ἐδέξατο Συμεὼν τὸν Χριστὸν εἰς τὰς ἀγκάλας κατὰ τὸ χρηματισμόν· εὐλόγησεν τὸν χρηματίσαντα, τουτέστιν ἐδόξασεν τὸ ἅγιον πνεῦμα, ἑορακῶς τὸ σωτήριον τοῦ χρησμοῦ δεξάμενον πέρας· θεόν τε καὶ δεσπότην αὐτὸν τὸν χρηματίσαντα ἐκάλεσεν. ἐχρημάτισεν δὲ ὁ θεὸς πατήρ, τῷ Ἰὼβ φάνας· «οἴει με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος»; οἱ δὲ τῷ ἀληθινῷ πνεύματι τοῦ θεοῦ μάχεσθαι ἠσκηκότες, πανταχοῦ τῆς ὑποθέσεως τὰ ἐν ἄλλοις 74 πράγμασιν καὶ οὐκ εἰς θεολογίαν συντελοῦντα πρὸς τὸ συσκιάσαι τὴν ἀλήθειαν συλλέγοντες καὶ οὐ τὰ πρέποντα τῷ θείῳ μυστηρίῳ ἀτρεκέως ἐκδεχόμενοι καὶ τῇ ὑποθέσει ἁρμόζοντες καὶ πρὸς τὸ κεφάλαιον τοῦτο ἄδεκτα τοῦ θείου προφέρουσιν ῥήματα, ἄνω καὶ κάτω, ὡς μέγα καὶ ἐναργὲς κεφάλαιον, τὸ ψυχρὸν ἐκεῖνο καὶ ἀπατηλὸν ῥῆμα λέγοντες· ὅτι, μησίν, κατάγεται ἐκ τῶν τοιούτων μαρτυριῶν τὸ ἅγιον πνεῦμα εἰς ἀγγέλου φύσιν, ᾗ καὶ αὐτοὶ φαίνονται χρηματίσαντες. καὶ οὕτως τὰς ὀρθὰς τῶν γραφῶν ἐννοίας ἐξ ἀτόπων ἰδίων λόγων εἰς περιπετείας ἐξέλκουσιν. γέγραπται γάρ, φησίν, ἐν ταῖς ἀποστολικαῖς πράξεσιν· «Κορνήλιος ἑκατοντάρχης,
About this text
Didymus the Blind defends the full divinity of Father, Son, and Spirit against those who rank them.
Original English Translation — new OET from PG Greek.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.