Here ya go, but keep in mind this is a Google translation of a flawed OCR text.
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Google Translation to English |
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| [77] 2. 1) [Haec Petro dicente Aquila ait: Recte dixisti, propterea nobis dicito quae veritatis sunt propria. Et Petrus: De quibus vultis interrogate me. Et Aquila ait: De principio et principiis verbum disputa, et de eo quod reprehendit Simon quasi inconveniens, filium dei dici Christum, ne similia plantationibus et caeteris inanimatis pati videatur deus. Petrus autem videns omnes hoc ipsum volentes audire, omnem rationem ita exposuit: |
[77] 2. 1) [This is the eagle, he said, repeating what Peter said: Well you have said, because of the truth which is proper to them, ask them to us. Then Peter: Of whom do you want me Ask me. And Aquila, he said: Of the first, and the principles of the word of the disagree, and finds fault with Simon, as it were, of that which is unfitting, through implying that Christ the Son of God, do not like plants and inanimate beings to suffer the rest of you see the God. Peter saw it, he being willing to listen to all of this very thing, all the reasoning, and set before them: |
| 77.1) Ista quae sequuntur usque ad finem cap. 12. in codd. mss. plerisque iisdem optimae notae desunt et tantum liabent vel obscuritatis vel erroris, ut spuria ea esse et a haeretico quodam recentioris aetatis intrusa non dubitemus. |
77.1) This is a follow up to the end of the chapter. 12. In the codices. manuscripts. the best known is lacking in the majority of the same or of obscurity, and only to bur or error, and intruded as spurious that they are not at all doubt of the modern age, and from a kind of heretic. |
| 3. Principii nomen in multis et diversis nuncupatur rebus, sensibilibus scilicet et intelligibilibus. Sed ne ante experimentum sensibilium ad intelligibilia declinare videamur, decet primo a visibilibus incipere, ut de proximo su- mentes exemplum iterum ad intelligibilium veniamus comprehensionem. Quo modo sol verbi gratia in principium vel principatum diei constitutus est, luna vero e contrario noctis; haec autem ut principatum gerant constituta sunt, a quo etiam ut essent in principio acceperunt. Qui autem haec composuit, coelum et terram prius condidit, praeter haec autem terrestria et inaquosa et volatilia animalia composuit, arbores quoque et herbas et post haec hominem, non ut essent haec tantum principium suinens, sed etiam ut viverent secundiim mandatum dei. Ita ergo multa quidem possunt esse principia, ei autem qui est, principia non sunt. Unum est enim principium et unum sine principio principium, quae autem post haec sunt, abusive dicuntur (si quidem dicuntur) principia. Praeveniens autem exposuit caussam huius exempli, a sensibilibus scilicet ad intelligibilia, ut hac via usi firmam et certam de intelligibilium traditione possideamus tuitionem. |
3. Principle name is called many different things, sensible and intelligible. But we seem to never had anything to avoid the experience of the sensible to the intelligible, it is appropriate to begin with the first away from visible things, the minds of some of the previous example again, we come intelligible to the understanding of it. The rule of the day, for example on the principle of the sun, or how he was appointed, on the contrary, on the other hand of the night, the moon; this office, are appointed by these in order to rule, in the beginning, from which it also that they might have received. And they that these things, in which he created the heaven and the earth were first created, and no water, and the birds of the animals, in addition to these, composed of earth, the grass, the trees, and after that also, and the men, not that, it was only the beginning of the suinens, secundum the commandment of God, but also to save their lives. Thus, they could not be, therefore, that the principles of many; but to him who is, the principles they are not. For there is but one without a beginning, the beginning of the beginning and, after these are the things which you have, are said improperly to (if, indeed, they are said to) the principles of. Upholding the cause of this, however, for example, and set before them, to wit, from the sensible to the intelligible, the intellect goes on to the tradition of a certain firm, and which made use of in this way they take possession of the security. |
| Sine principio ergo dicimus deum ineffabili providentia demonstranto, qui non a se ipso factus est nec a se ipso genitus: est enim sine principio et ingenitus. Ingeniti autem appellatio non quid sit, nobis intelligere dat, sed quod non est factus; AU)TOPA/TORA vero et AU)TOGE/NHTON, hoc est ipsum sibi patrem ipsumque sibi filium qui vocaverunt illud quod ingenitum, contumeliam facere conati sunt dubiis deservientes rationibus. [78] Indigere enim nativitate illud quod erat prius quam nasceretur, parvulorum more intelligentes putarunt, et illud quod fuerat, pro eo quod fuerit ponentes, quasi per se ipsum factum dicere insania insanierunt, et plantationibus comparare illud quod est ingenitum, ut daemoniosi ausi sunt. Haec autem omnia in impietate constituta consequentem habent ignorantiam. Non enim intellexerunt hoc ipsum dicenteset fuisse et non fuisse. Quatenus enim genuit, fuit, quatenus vero natum est, non fuit. Non fuisse ergo eum constat quatenus natum est, fuisse autem eum constat quatenus genuit. Haec autem utraque dicere simul eundem sustinuisse, non permittit pietatis professio. |
Without beginning, therefore, we say that the ineffable providence of God, demonstrating that he was not a born of God, not of himself, for it is without beginning and unbegotten. Endowed with genius, an appeal is what it is, gives us to understand, but that it is made of; AU)TOPA/TORA to get AU)TOGE/NHTON, that is, that he might be the father of a son, that he be what is called unbegotten, insult they sought to do the service of the reasons for their doubts. [78] which is in need of it, for he was before the birth of his birth, of children more intelligent, they thought, and that which had been, for him, that is, they are, as it were, on one's own insanity, which may be said to be mad, that which he is unbegotten, and a plant to acquire, in order that the evil spirit, have presumed to . Now all these things: but the wicked ignorance of what follows, have been established. For they understood not this very thing, that was, and is dicenteset. For as far as the father was, so far as it is born, it was not. But he had not, therefore, in so far as it is established that which is born of, what it was, however, in so far as it is established that the father of. These two say they have suffered the same, does not allow the fear of the profession. |
| 4. Deinde etiam communes cogitationes sollicite a se repellunt tantam blasphemiam, dignum honorem ingenito deferentes. Quidnam igitur quis interrogatus dicat eorum qui impie appellaverunt? nisi quia fuit prius quam esset, ipse sibi pater, qui esse habuit ante quam sibi ut esset praestitisset. A)UTOPA/TWR et AU)TOGENH/S, hoc est ipse sibi pater et ipse sibi filius, qua ratione dicatur, et cum quidem non fuisset quod esset, ante exstans intelligentiae signum? Audes autem factum dicere a semetipso illud quod ineffectum est? Putaverunt autem huiusmodi cum disciplina se hoc dicere, sicut ebrii, qui umbras pro foveis existimant. Propter quod ante omnia oportet nos immortalium scrutationem facientes incipere a dominicis traditionibus, ubi mortalium conditionem ab immortalibus separans, docuit nos pericula et tentationes usque ad ipsam mortem sustinere propter spem bonorum regni, dicens: 1) Nolite timere eos qui occidunt corpus, animas autem non possunt occidere, timete autem cum qui potest et corpus et animam perdere in Gehennam. |
4. Lastly, it is common to the wisdom of such a slander, and repel from themselves, worthy of the honor of bringing in native. What a person is sought, therefore, to say to those who have called? but because it was in before it is a, is a father, who then would be that they should be, which they had had before. A)UTOPA/TWR and AU)TOGENH/S, that is, he is a father to a son, and for the same reason it is said, and with that it was, indeed, would not have been, before the exstans a sign of intelligence? Ineffectum is that which we are confident, which may be said of his own accord? They thought, however, that he does this with the training of this kind to say, like drunken men, who pursue the shadows for the pits think they are. able to kill the fear, however, with the one who is able to destroy both soul and body in Gehenna. |
| Et vere si non commoritur corpori anima, non utique dividitur nec aliud aliquid patitur de his quae patitur corpus, verbi gratia influxionem vel defluxionem, tenuitatem aut crassitudinem, sanitatem vel infirmitatem, abscisionem aut conjunctionem. Sed et in ipsa hominum procreatione nihil committit anima secundum defluxionem , sed in omni quidem motu stat videlicet substantia immutabilis, diverso autem motu ad aliud et aliud corpus incitat pati. Fluit [79] ergo et patitur substantialiter corpus, sicuti experimento cognoscitur, post illam natorum coagulationem exinanitione uteri facta, propter crementum infantis impellentis et impulsi velut in luctamine, verbo conditoris: Quod enim coagulatum est festinat egredi, quod autem coagulavit cupit exponere. Caussa vero haec transfert ipsas passiones ad successionem eiusdem rei, facta autem passione commune periculum saepius quam speciale contingit. |
"And if they do not, that he is truly the body of the soul, not the body is suffering, of course, is divided on this and not a single thing is acted upon, for example, or the way of a discharge, or the thinness of the thickness of, the health and disease, or the conjunction of a cutting up. But the soul is an emanation; and he commits a true sense of the procreation of nothing, all this movement, namely the state, but in the substance is immutable, but is the movement of the body to another, and the other urges them to be passive. It flows [79] and therefore substantially the body suffers, as we know from experience, after it was born in the coagulation of the emptying of the uterus, the child's impulse and driven in an increase in the conflict, the word of the Creator, that is coagulated is eager to get out, but what coagulavit wants to expose. Transfers these to the very cause of the sufferings of the succession of the same thing, when it was a special passion, it happens more often than the general danger. |
| 78.1) Matth. 10, 28. |
78.1) Matth. 10, 28. |
| 5. Sed et omne quod servit muliebribus desideriis, promovetur et praemeditatur naturaliter secundum uniuscuiusque aetatem, verbi caussa aliter puer, aliter vero adolescens, aliter autem vir. Nam infans quidem in virtute habet horum operationem, nondum autem in virtute habet etiam animae motus; adolescens vero paratus quidem ad destinatum, nondum vero digestionis habet usum; vir autem conspirans possidet perfectionis propositum. Et non ex illis solis dicendum est, animam immortalem, corpus vero fluens, sed etiam ex his, quae ad eam constant in communem personam mandatis, quae ait Dominus, 1) Dictum est antiquis; Non moechaberis, ego autem dico, nec in aspectum desiderio servies, nimis caute loquens. |
5. In addition to the service of the woman 's, and all the desires, to promote and pondered nature, according to each one's age, for the sake of the child in another way, in another way, however, a young man, but in another, a man. When he was in the virtue of the operation of these has not yet, however, it has a movement of the soul in the power of; The young man is ready to go forward, yet the use of digestion; There was conspiring including perfection purpose. And not one of those of the sun must be said that the soul is immortal, and the body as an heap, but also from the things which are common to the constant in the person of the statutes of it, she said, the Lord, 1) It has been said by them of old; Do not commit adultery: but I say to you, not even in the appearance of the desire to serve God, too much caution, he said. |
| Si enim corpus naturaliter obligatum est femineis commistionibus, magis autem servire coactum bis quae accepit, ut esset et in schemate haberet, quod et principale est carnalis procreationis, quo modo quis suspicetur corpori esse dictum: Non mocchaberis, ego autem dico nec desiderio servies, et non potius ei, quae libera est substantia, talium passionum potestatem habens laxare vel refrenare secundum operationem corpus, hic melioris rei mandatum insinuatur? Sic enim et futura sperantes non irascimur, et furorem cohibemus et mulieres despicimus spe futurorum sensum sublevantes, ut dixi, non omne quod sumus servile habentes femineis operationibus, sed aliud quidem serviens naturae quod est corpus, sicut ostendimus, aliud vero liberum, mentem, quod est motus animae immortalis. |
If a body is naturally liable to him, is a woman 's mingling with the Gentiles, but rather to serve twice which he received, that they should be, and are in the table to have, as the first and foremost' is the carnal procreation, by any means been said to be anyone to suspect that the body is not mocchaberis, I say, I will not, however, a desire to serve him, and not sent me to him, the substance of which is free, according to the working of some passion, to curb the power of the body or is given free rein, he hinted at the command of a better thing? In this way are not angry with what they would put their trust, liking, and the women, and we look down with fury, shall lift the sense of confidence in his destiny, as I have said, all that we are and do not have a woman 's operations, but that is the body of the other, a servant of nature, that is, as I have shown, and the other a free man, his mind, which the movement of the soul is immortal. |
| 79.1) Mattii. 5, 27. |
79.1) Mattii. 5, 27. |
| 6. His igitur ita se habentibus, vestigium optimum ad intelligibilium comprehensionem invenimus cum deo dicente. Incedamus ergo per eum sine periculo, utentes animae immortali [80] gubernaculo, ultra non sinentes irruere passioneiri carnalem illi immortali et intelligibili substantiae, honorent tantum unicuique intelligibilium sequestrantes, quantum ei is quem esse vel praeesse constat deo permittit. Est enim primum, quod est ingenitum, cui et prophetae testimonium perhibent: 1) Ego Deus primus, et ego post haec et prae- ter me Deus non est; hoc vero subauditur esse sine initio et ingenitum. |
6. These matters were in this state, with a trace of God, saying, We have found the comprehension of the intelligible to the best. Then walk through it without risk, using the immortal soul [80] steering, no longer allowing him to rush passioneiri carnal immortal and intellectual property, honor, only one intelligible sequestrantes as it is clear who is in charge or God permits. The first thing for which he is unbegotten, unto whom even the prophets witness, that: 1) I am God, the first, and I come after these things, and besides me there is no God; this, however, it is implicitly understood to be unbegotten and without beginning. |
| 80.1) Ies. 44, 6. |
80.1) Ies. 44, 6. |
| 7. Clemens vero fet caeteri interrogaverunt, quid est hoc Ingenitum, audire volentes. Et Petrus animadvertens ait: Non modicum periculum est de eo, quod sine principio est loqui vel audire, vos vero pro desiderio eorum quae dicta sunt, immensitatem irruere periclitamini; et me hoc pati ut video capiatis, qui putatis posse mihi de illo quod ineffabile est subripere. Moneo autem vos fratres et conservi, non quid sit quaerere, sed quia est tantummodo audire desiderare. Et de hoc plus aliquid dicere non oportet. |
7. Clement set the rest of the question, what is this Ingenitum, wanting to hear. And when Peter saw this, and said: We have a little while, there is a risk of that which is without a beginning, is to speak or listen to them, and you shall be for the desire of the things that has been said, the immensity of the rush is in danger; suffer me, as I see it, and take this, to me of it, that it is an unfathomable, who think that to be able to steal. I warn you, brethren, and preserve it, not what it is, but I know that there is only the desire to listen to. And there is no need to say anything more about this. |
| Est Ingenitum non sola appellatione honorandum, est enim et sine initio; hoc autem sine initio et Ingenitum est deus, quod a sola opinione eorum quae facta sunt adnunciatur, a se ipso autem comprehenditur. Non enim inveniet aliquid sui primo fuisse, et aliquid postea factum conspicere sui eo quod sine principio eum esse constet; haec autem eorum quae facta sunt visitatio, propter quod illud quod est ineffabile, ad inquisitionem sui, quod fuerit ante praevidere quam fuerit, spatium non habet; non enim secundatur ab eo qui est ipsius essentiae curiositas. Novit igitur se ipsum, qui non interrogat se de se ipso. Sed haec quidem etiam plus quam oportet diximus, amat enim illud quod est Ingenitum, silentio honorari tantummodo. Sine principio ergo hanc substantiam, secundum quod sentire potuimus, absque periculo suscepistis. |
Is unbegotten, is not the only the name of honor, for He is and is without beginning; and the beginning of this description, without an innate power of God, that the opinion of those that are made by a single adnunciatur, of itself, however, is comprehended. For we do not find in some part, to have been the first, and see his people, because something has been done for him, it is agreed that without a beginning; All these are of the things that are the will, for the sake of that which is beyond words, to the investigation of his people, which has been beforehand that it had been, does not have the space; For the second from the curiosity of a man who is not of the essence itself. He knows, therefore, that the man who does not ask himself, his own person. However, this is even more than he ought to have said, it loves to do that which is unbegotten, only to be honored in silence. Without beginning, therefore, to the substance, in so far as we have been able to feel, without the risk of ye took up the. |
| 8. Qui ergo esse non inchoavit praedictus deus, genuit primogenitum omnis creaturae, sicutii deum decuit; non se immutans, non se convertens, non se dividens, nou defluens, non extendens aliquid. Mementote enim quia haec corporum sunt passiones, quas etiam animae tribuere subterfugimus, tiuiore ne forte immortalitas ei his attributis auferatur. Genuit ergo deus, quod et facturam [81] vocare didicimus, hoe ipsum ergo vocare et genituram et facturam et reliqua horum vocabulorum, illud quod sine schemate constat genitoris specimen, ponere permittit. Quibus enim est differentia schematum , in ipsis necesse est observanda genitura et factura. Manendo ergo genuit deus, non passus divisionem aliquam. |
8. He, therefore, began the aforesaid not to be God, the father of the first-born of every creature, sicutii was fitting for God; does not change, it does not turn, not to the dividing, non flowing down, I will not put forth something. Keep in mind that they are the sufferings of the body, the soul, which they also attribute to either side, and the immortality of the tiuiore him with these, namely, lest they be taken away. The birth of a god, then that and a work [81] we have learned to call, to call, and in the production and, therefore, this would do much the same, and the rest of these words, the father, it is evident that without the schema of the example of, and to lay permits. To whom it is there is a difference of postures, it is necessary to be observed in the production and in the midst of the work of the. Continuing the birth of God, did not suffer any division. |
| Non enim honorabilius est deo et boc Ingenito illud quod est, eo quod non est velut genitum. Volens enim non tardam habuit virtutem ad quod voluit, nec excessit virtus voluntatem; sed secundum mensuram, qualem voluit, talem et genuit. Si enim manendo, non patiendo, necessitati crassitudinis corpora servientia umbras exstare faciunt, quanto magis ingenitae virtuti subsequentem demus Unigenitum voluntate procedentem. Sicuti autem rursus praeintelliguntur umbris corpora, ita et plus praeintelligitur et ingenita substantia genitae, etiam si ex eo quod erat, ut esset accepit. Idcirco igitur vere et genitura et factura et creatura competenter appellatur, quia substantia non est Ingenitum. Memor sum sane Simonem accusasse nos blasphemiae, eo quod diceremus filium dei Christum, tamquam hominibus et plantationibus deum aequantes; vos vero ex desiderio discere festinate. |
To God, and this the more honorable than the Unbegotten that which is not, that which is not, as it were begotten. The power of wishing to are not slow to which he had wished to, nor excess virtue of the will; but according to the measure, as He willed, and became the father of such. If you are staying, not passively, to serve the needs of the thickness of the bodies ghosts exist, they will only give more innate virtue of a subsequent proceeding. As, however, on the other hand understood actually to precede the shadows of bodies, so the substance of, and much more is presupposed to the unbegotten and begotten, is also from the fact that if it was, that they should be received. For this reason, in the production and the work of and the creation of a becoming manner, and is called, then, truly, because the substance is not unbegotten. Simon, of course, I am mindful of us, to accuse of blasphemy, that which is called the Son of God with Christ and, as they were men, and a plant of the gods and placed; Make haste, and you shall be out of the desire to learn. |
| 9. Omnibus autem libenteradnuentibus ait Petrus: Manifesta est huius incredulitatis via, o Aquila et caeteri. Qui enim pro certo nescierit, opinionem autem usque ad auditum susceperit, credere limet, cum facile possit excusationem ipsius incredulitatis a se abiicere prae gaudio eius quod promittitur, nssumtus publicare illam quam habuit de eo quod quaeritur incredulitatem, cupiditate discendi non dubitat. Sed in secundo de hac re sermo, ne quaudo abstrahens vos incerta fidei spes excipiatur pro fide in inquisitionem. Ubique autem praeferatur nobis deus et de ipso cogitatus. Ultro inviolabilis exstans deus ingenitus, operationemque voluntate virginaliter custodivit. |
9. And all the libenteradnuentibus Peter said, of this are clear: the way of unbelief, O Aquila and the rest of the. He who does not know how they can be sure, as far as the opinion of those who hear it shall receive, believe Lime, when he might easily be able to get rid of because of the joy of that which he had promised to excuse his disobedience, nssumtus to make it public about him, that which is sought he already had; lack of faith, the desire for learning does not doubt. But in the second word in this matter, so that the hope of faith, an exception is uncertain, as is well known abstracting for the faith, to search you. From all sides of him, and that God, however, is preferable to the device. Actually infringed exstans god this reason, the activity will virginal preserved. |
| Quod autem non est Ingenitum, ultro virgo esse non potest. Factum est enim, tainquam sub tactuui genitoris et factoris adductum. Intelligatur autem qualiter deum decuit Unigenitum generare et primogenitum omnis creaturae, sed non quasi ex aliquo; haec enim animantium et inanimantium est servitus. Sed nec in operationem veniens ipse sui aliquid genuit ; non enim maneret inviolabilis et impassibilis, operatas [82] in seipso; impietatis autem plena sunt haec de ingenito suspicari, periclitantur enim (ilii impiorum pie se putantes intelligere, magnam hlasphcmiam Ingenito ingerendo, masculofeminam eum existimantes. Memor sum sane eius qui commonuit nos, fratres. |
That it is not unbegotten, he can not be a virgin for his own. For so it was, that was brought up tainquam under the tactuui of a father and his Maker. It is understood that to generate the only-begotten Son, and the first-born of every creature: in what way was fitting for God, but not as out of anything, is the servitude of this is the living thing, and inanimantium. But it did not come into operation, he added his own father; for it is not to remain inviolable and incapable of suffering, the same [82] in itself; These are full of innate wickedness suspect danger for the (ilium wicked pie is supposed to understand the great hlasphcmiam Unbegotten, under masculofeminam him thinking. I am not sure who reminded us, brothers and sisters. |
| 10. Manendo ergo genuit deus voluntate praecedente, sicut praedictum est. Propterea unigenitus vere appellatur; ex ingenito enim habet, quod est et Filius vere appellatur, ab innato enim natus est. Sed tamen voluntate controversiam noxiam mansuete paulatim relaxantes eorum, qui audent dicere infectum a facto appellatione sola distare, et illud quod genite distinctum est, adversus innatum esse substantiam ingenitum affirmare. Quod si ita dicitur, quod quidem dicitur non est, quod autem est non dicitur. Est enim infectum substantia, si autem dicitur factum, detestatur quod non est appellatum, maxime autem ullro rationabili exstante deo et ultro sine principio, quod modo non sife impossibile; magis autem impium est, et id quod nitro est rationabile ultroque ingenitum, non sibi ipsi magis vellet esse coniunctum, quam dualitatis subire ordinem, honorabiliorem existimans nativitatem innatae perseverantiae. |
10. tarry for a night, therefore, became the father of the gods of the will precedes it, as was said above. Therefore, an only really called; for it is from the unbegotten, the Son of the spring is called and which is, as an innate has been born for. Nevertheless, the controversy will gradually relax mildly harmful to those who dare to say that the only difference between wet from making an appeal, and that corruption is divided, with the innate disposition of substance to say. But if it is said that a man is said to be no more, which, however, is not the case. There is a wet substance, if it is said to take place, which are an abomination that I have not been called, without the beginning of his duty to God, especially to those who ultro reasonable to fulfill it, and which we do not SIFE is impossible; but rather that the wicked is to say, of their own accord, and the disposition of that which is nitre, so is he is a rational, not looking after himself, he wanted to be united to them, than to submit to the order of the dual, innate in honor to the birth of thinking that is opposed to perseverance. |
| Unum enim non est, neque ipsum sibi praecipit dicens: 1) Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Sed neque contendit adversus se ipsum, ut aKquid videlicet eius permaneret ingenitum, aliquid vero nativitati subiiceretur: scire quoque atque praescire ingenite aliquid sui nasciturum, aliquid vero generaturum : omnino videlicet honorabiliorem se sibimet ipsi non ignorans esse futurum, aliquid quidem praecipientem, aliquid vero praeceptum accipientem, illud verbi gratia quod dictum est: Sede a dextris meis, vel etiam illud quod ad missionem pertinet aut quod ipse semetipsum praeferens collaudaverit dicens: 2) Et vidit deus, quia bona, postquam ab unigenito sex diebus effecta sunt quae facta esse constat, immutabilem videns suam voluntatem in consummationibus unigeniti divinae operationis. |
For one does not, nor commanded, saying to himself: 1) Sit on my right hand, until I make your enemies your footstool for your feet. But neither did contend against one's self, and in her aKquid would remain as unbegotten, and something would be subject to birth: to know in some part, would be born of the unbegotten and to know, and something to beget: he is to be at all aware of the honor to be in the future that is to say, something, indeed, the party giving it, and something to the commandment of the one receiving it, it is, for example, that which is said is said, Sit on my right hand, he emptied himself, or that, or even that which belongs to the mission, preferring collaudaverit, saying: 2) And God saw that it was good, the effects of which were made after the six days, it is evident that by the only begotten, immutable seeing his will at the end of the only divine operation. |
| 82.1) Psalm 109, 1. |
82.1) Psalm 109, 1. |
| 82.2) Gen. 1, 31. |
82.2) Gen. 1, 31. |
| 11. Si autem ingenitus non est factus pater aut sui ipsius factor, sicut ostendimus; quomodo utique faceret aut generaret ex se ipso aliquid, quod nativitatem et facturam [83]usque ad appellationem non recepit? Non enim quod est per haec habet; ista autem de deo dicere impium est. Manifesta enim est his qui vel modicum quidpiam videre possunt, illa ingeniti, impassibilis, innata substantia. Si vero et post nativitatem substantia nunquam ad dissensionem surrexit et hoc numero distans, nec enim est Autopator, hoc est sibi ipsi pater; quomodo non magis innascibili consensu permanere diligeret, quod ingenitum quidem erat substantia, genitura vero in dualitatem dinumerata. Huius namque inconvenientiae mater quidem est ignorantia de deo, cooperatrix vero et soror negligculia de spiritu sancto. |
11. If, however, he was not unbegotten father or one's own of his act, as I have shown; or generate it from within, of course, how to do something, reason why the births and a work [83] as far as to the appeal, it did not receive? For what is of this case it has not; it is wicked to say this is predicated of God. For it is not those who only a little while to see manifest in any way they can, an unbegotten entity, incapable of suffering, innate substance. If, however, he rose up and by this number, and after the birth of the substance is never seen at a distance to a point of disagreement, For there is no Autopator, that is its own father; how much more innascible consent to continue to love, proving that it was not the substance, of the birth of duality enumerated. For the inconveniences of this ignorance is the mother of God, of the Holy Spirit negligculia coöperating and sister. |
| Spiritus autem sanctus pignus ad conservationem eorum quae a domino data sunt nobis (quem non post multos dies assumtionis eius accepimus) , habet quod est ab unigenito, plenissima declaratio virtutis eius; sicut unigenitus et omnium primogenitus imago est immutabilis ingenitae virtutis, imago scilicet unica, immaculata manens, visionem ingeniti cum sit visibilis, praestat intelligibilihus et sensibilibus ; quo modo si quis solem verbi gratia ostendere volens aut aliud aliquid, his qui non possunt per se ipsos eum videre, ipsam necessitatem, per speculum quidem solem ostendere festinat, et non solem afferens iniicit speculo; ita et unigenitus ipse quidem ingenitus non est, ingenitum vero totam in se demonstrat virtutem cum sit talis ac tantus deitate; ab his vero qui non diligenter inquisierunt ingenitus suspicabatur, apud quos vero praecedit ipsa inquisitio timorem dei, non solum dicere aliquid tale recusant sed etiam cogitare cavent. |
But the Holy Spirit as a pledge to the conservation of the state which God has given to us of God (Assumption we have received for several days, after which it is not), by the Only Begotten, that it is the fullest expression of his power; of all the first-born of the image of the Only-begotten and unchangeable, as is the power of his innate, that is, the image of a single, without any mark, being yet present, the vision of an unbegotten, since it is in range, so it is better intelligibilihus and sensible; for example, he wanted to show the sun as I would have any one or anything else, to them that they can not of their own accord to see him, the necessity, however, is wont to show a hurry to see through a glass, a mirror, and not the sun, bringing in Jeremiah; the only-begotten and unbegotten, he is not so, unbegotten, and so great, however, when it is a whole in itself shows the power of the Godhead; he thought of them, however, who do not carefully seek the unbegotten, it is preceded by a search for those with whom the fear of God, but also to think, not only refuse to take care to say anything of the sort. |
| Cum ergo unus sit ingenitus et unus genitus, spiritus sanctus filius dici non potest, nec primogenitus; factus est enim per factum, subconnumeratur autem patri et filio, tamquam primum secundi per factum virtutis signaculum. Etenim ipse patris ferens aequipondera voluntate, innatae perseverantiae in imagine operationem, post ingenitum consequenter bene connumeratus est. Multa autem et alia de patre et filio et spiritu sancto breviter nobis et evidenter exposuit, ut omnes audientes miraremur, quomodo homines derelicta veritate conversi sunt ad vanitatem.] |
"Since, therefore, there is one unbegotten, and the other was born, it can not be said to be the son of the Holy Spirit, and not the first-born; He was made by the deed, subconnumeratur to his father, and for his son, serves as the first of the second by the deed of the power of the seal of. In fact, he is the father carrying aequipondero will, innate perseverance in the image of the operation, after proving he is a good result. Of the Father and the Son and the Holy Spirit will also be many other things to us, and has clearly expressed in a brief, That all heard wondering how the men left the truth turned to lies.] |
