On 'Not Three Gods.' — Source paragraphs and footnotes

Ye that are strong with all might in the inner man ought by rights to carry on the struggle against the enemies of the truth, and not to shrink from the task, that we fathers may be gladdened by the noble toil of our sons; for this is the prompting of the law of nature: but as you turn your ranks, and send against us the assaults of those darts which are hurled by the opponents of the truth, and demand that their “hot burning coals” and their shafts sharpened by knowledge falsely so called should be quenched with the shield of faith by us old men, we accept your command, and make ourselves an example of obedience, in order that you may yourself give us the just requital on like commands, Ablabius, noble soldier of Christ, if we should ever summon you to such a contest.

We say, then, to begin with, that the practice of calling those who are not divided in nature by the very name of their common nature in the plural, and saying they are “many men,” is a customary abuse of language, and that it would be much the same thing to say they are “many human natures.” And the truth of this we may see from the following instance. When we address any one, we do not call him by the name of his nature, in order that no confusion may result from the community of the name, as would happen if every one of those who hear it were to think that he himself was the person addressed, because the call is made not by the proper appellation but by the common name of their nature: but we separate him from the multitude by using that name which belongs to him as his own;—that, I mean, which signifies the particular subject. Thus there are many who have shared in the nature—many disciples, say, or apostles, or martyrs—but the man in them all is one; since, as has been said, the term “man” does not belong to the nature of the individual as such, but to that which is common. For Luke is a man, or Stephen is a man; but it does not follow that if any one is a man he is therefore Luke or Stephen: but the idea of the persons admits of that separation which is made by the peculiar attributes considered in each severally, and when they are combined is presented to us by means of number; yet their nature is one, at union in itself, and an absolutely indivisible unit, not capable of increase by addition or of diminution by subtraction, but in its essence being and continually remaining one, inseparable even though it appear in plurality, continuous, complete, and not divided with the individuals who participate in it. And as we speak of a people, or a mob, or an army, or an assembly in the singular in every case, while each of these is conceived as being in plurality, so according to the more accurate expression, “man” would be said to be one, even though those who are exhibited to us in the same nature make up a plurality. Thus it would be much better to correct our erroneous habit, so as no longer to extend to a plurality the name of the nature, than by our bondage to habit to transfer to our statements concerning God the error which exists in the above case. But since the correction of the habit is impracticable (for how could you persuade any one not to speak of those who are exhibited in the same nature as “many men”?—indeed, in every case habit is a thing hard to change), we are not so far wrong in not going contrary to the prevailing habit in the case of the lower nature, since no harm results from the mistaken use of the name: but in the case of the statement concerning the Divine nature the various use of terms is no longer so free from danger: for that which is of small account is in these subjects no longer a small matter. Therefore we must confess one God, according to the testimony of Scripture, “Hear, O Israel, the Lord thy God is one Lord,” even though the name of Godhead extends through the Holy Trinity. This I say according to the account we have given in the case of human nature, in which we have learnt that it is improper to extend the name of the nature by the mark of plurality. We must, however, more carefully examine the name of “Godhead,” in order to obtain, by means of the significance involved in the word, some help towards clearing up the question before us.

We say, then, to begin with, that the practice of calling those who are not divided in nature by the very name of their common nature in the plural, and saying they are “many men,” is a customary abuse of language, and that it would be much the same thing to say they are “many human natures.” And the truth of this we may see from the following instance. When we address any one, we do not call him by the name of his nature, in order that no confusion may result from the community of the name, as would happen if every one of those who hear it were to think that he himself was the person addressed, because the call is made not by the proper appellation but by the common name of their nature: but we separate him from the multitude by using that name which belongs to him as his own;—that, I mean, which signifies the particular subject. Thus there are many who have shared in the nature—many disciples, say, or apostles, or martyrs—but the man in them all is one; since, as has been said, the term “man” does not belong to the nature of the individual as such, but to that which is common. For Luke is a man, or Stephen is a man; but it does not follow that if any one is a man he is therefore Luke or Stephen: but the idea of the persons admits of that separation which is made by the peculiar attributes considered in each severally, and when they are combined is presented to us by means of number; yet their nature is one, at union in itself, and an absolutely indivisible unit, not capable of increase by addition or of diminution by subtraction, but in its essence being and continually remaining one, inseparable even though it appear in plurality, continuous, complete, and not divided with the individuals who participate in it. And as we speak of a people, or a mob, or an army, or an assembly in the singular in every case, while each of these is conceived as being in plurality, so according to the more accurate expression, “man” would be said to be one, even though those who are exhibited to us in the same nature make up a plurality. Thus it would be much better to correct our erroneous habit, so as no longer to extend to a plurality the name of the nature, than by our bondage to habit to transfer to our statements concerning God the error which exists in the above case. But since the correction of the habit is impracticable (for how could you persuade any one not to speak of those who are exhibited in the same nature as “many men”?—indeed, in every case habit is a thing hard to change), we are not so far wrong in not going contrary to the prevailing habit in the case of the lower nature, since no harm results from the mistaken use of the name: but in the case of the statement concerning the Divine nature the various use of terms is no longer so free from danger: for that which is of small account is in these subjects no longer a small matter. Therefore we must confess one God, according to the testimony of Scripture, “Hear, O Israel, the Lord thy God is one Lord,” even though the name of Godhead extends through the Holy Trinity. This I say according to the account we have given in the case of human nature, in which we have learnt that it is improper to extend the name of the nature by the mark of plurality. We must, however, more carefully examine the name of “Godhead,” in order to obtain, by means of the significance involved in the word, some help towards clearing up the question before us.

Most men think that the word “Godhead” is used in a peculiar degree in respect of nature: and just as the heaven, or the sun, or any other of the constituent parts of the universe are denoted by proper names which are significant of the subjects, so they say that in the case of the Supreme and Divine nature, the word “Godhead” is fitly adapted to that which it represents to us, as a kind of special name. We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things.

Ye that are strong with all might in the inner man ought by rights to carry on the struggle against the enemies of the truth, and not to shrink from the task, that we fathers may be gladdened by the noble toil of our sons; for this is the prompting of the law of nature: but as you turn your ranks, and send against us the assaults of those darts which are hurled by the opponents of the truth, and demand that their “hot burning coals” and their shafts sharpened by knowledge falsely so called should be quenched with the shield of faith by us old men, we accept your command, and make ourselves an example of obedience, in order that you may yourself give us the just requital on like commands, Ablabius, noble soldier of Christ, if we should ever summon you to such a contest.

We say, then, to begin with, that the practice of calling those who are not divided in nature by the very name of their common nature in the plural, and saying they are “many men,” is a customary abuse of language, and that it would be much the same thing to say they are “many human natures.” And the truth of this we may see from the following instance. When we address any one, we do not call him by the name of his nature, in order that no confusion may result from the community of the name, as would happen if every one of those who hear it were to think that he himself was the person addressed, because the call is made not by the proper appellation but by the common name of their nature: but we separate him from the multitude by using that name which belongs to him as his own;—that, I mean, which signifies the particular subject. Thus there are many who have shared in the nature—many disciples, say, or apostles, or martyrs—but the man in them all is one; since, as has been said, the term “man” does not belong to the nature of the individual as such, but to that which is common. For Luke is a man, or Stephen is a man; but it does not follow that if any one is a man he is therefore Luke or Stephen: but the idea of the persons admits of that separation which is made by the peculiar attributes considered in each severally, and when they are combined is presented to us by means of number; yet their nature is one, at union in itself, and an absolutely indivisible unit, not capable of increase by addition or of diminution by subtraction, but in its essence being and continually remaining one, inseparable even though it appear in plurality, continuous, complete, and not divided with the individuals who participate in it. And as we speak of a people, or a mob, or an army, or an assembly in the singular in every case, while each of these is conceived as being in plurality, so according to the more accurate expression, “man” would be said to be one, even though those who are exhibited to us in the same nature make up a plurality. Thus it would be much better to correct our erroneous habit, so as no longer to extend to a plurality the name of the nature, than by our bondage to habit to transfer to our statements concerning God the error which exists in the above case. But since the correction of the habit is impracticable (for how could you persuade any one not to speak of those who are exhibited in the same nature as “many men”?—indeed, in every case habit is a thing hard to change), we are not so far wrong in not going contrary to the prevailing habit in the case of the lower nature, since no harm results from the mistaken use of the name: but in the case of the statement concerning the Divine nature the various use of terms is no longer so free from danger: for that which is of small account is in these subjects no longer a small matter. Therefore we must confess one God, according to the testimony of Scripture, “Hear, O Israel, the Lord thy God is one Lord,” even though the name of Godhead extends through the Holy Trinity. This I say according to the account we have given in the case of human nature, in which we have learnt that it is improper to extend the name of the nature by the mark of plurality. We must, however, more carefully examine the name of “Godhead,” in order to obtain, by means of the significance involved in the word, some help towards clearing up the question before us.

Most men think that the word “Godhead” is used in a peculiar degree in respect of nature: and just as the heaven, or the sun, or any other of the constituent parts of the universe are denoted by proper names which are significant of the subjects, so they say that in the case of the Supreme and Divine nature, the word “Godhead” is fitly adapted to that which it represents to us, as a kind of special name. We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things.

Most men think that the word “Godhead” is used in a peculiar degree in respect of nature: and just as the heaven, or the sun, or any other of the constituent parts of the universe are denoted by proper names which are significant of the subjects, so they say that in the case of the Supreme and Divine nature, the word “Godhead” is fitly adapted to that which it represents to us, as a kind of special name. We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things.

Most men think that the word “Godhead” is used in a peculiar degree in respect of nature: and just as the heaven, or the sun, or any other of the constituent parts of the universe are denoted by proper names which are significant of the subjects, so they say that in the case of the Supreme and Divine nature, the word “Godhead” is fitly adapted to that which it represents to us, as a kind of special name. We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things.

Most men think that the word “Godhead” is used in a peculiar degree in respect of nature: and just as the heaven, or the sun, or any other of the constituent parts of the universe are denoted by proper names which are significant of the subjects, so they say that in the case of the Supreme and Divine nature, the word “Godhead” is fitly adapted to that which it represents to us, as a kind of special name. We, on the other hand, following the suggestions of Scripture, have learnt that that nature is unnameable and unspeakable, and we say that every term either invented by the custom of men, or handed down to us by the Scriptures, is indeed explanatory of our conceptions of the Divine Nature, but does not include the signification of that nature itself. And it may be shown without much difficulty that this is the case. For all other terms which are used of the creation may be found, even without analysis of their origin, to be applied to the subjects accidentally, because we are content to denote the things in any way by the word applied to them so as to avoid confusion in our knowledge of the things signified. But all the terms that are employed to lead us to the knowledge of God have comprehended in them each its own meaning, and you cannot find any word among the terms especially applied to God which is without a distinct sense. Hence it is clear that by any of the terms we use the Divine nature itself is not signified, but some one of its surroundings is made known. For we say, it may be, that the Deity is incorruptible, or powerful, or whatever else we are accustomed to say of Him. But in each of these terms we find a peculiar sense, fit to be understood or asserted of the Divine nature, yet not expressing that which that nature is in its essence. For the subject, whatever it may be, is incorruptible: but our conception of incorruptibility is this,—that that which is, is not resolved into decay: so, when we say that He is incorruptible, we declare what His nature does not suffer, but we do not express what that is which does not suffer corruption. Thus, again, if we say that He is the Giver of life, though we show by that appellation what He gives, we do not by that word declare what that is which gives it. And by the same reasoning we find that all else which results from the significance involved in the names expressing the Divine attributes either forbids us to conceive what we ought not to conceive of the Divine nature, or teaches us that which we ought to conceive of it, but does not include an explanation of the nature itself. Since, then, as we perceive the varied operations of the power above us, we fashion our appellations from the several operations that are known to us, and as we recognize as one of these that operation of surveying and inspection, or, as one might call it, beholding, whereby He surveys all things and overlooks them all, discerning our thoughts, and even entering by His power of contemplation into those things which are not visible, we suppose that Godhead, or θεότης, is so called from θέα, or beholding, and that He who is our θεατής or beholder, by customary use and by the instruction of the Scriptures, is called θεός, or God. Now if any one admits that to behold and to discern are the same thing, and that the God Who superintends all things, both is and is called the superintender of the universe, let him consider this operation, and judge whether it belongs to one of the Persons whom we believe in the Holy Trinity, or whether the power extends throughout the Three Persons. For if our interpretation of the term Godhead, or θεότης, is a true one, and the things which are seen are said to be beheld, or θεατά, and that which beholds them is called θεός, or God, no one of the Persons in the Trinity could reasonably be excluded from such an appellation on the ground of the sense involved in the word. For Scripture attributes the act of seeing equally to Father, Son, and Holy Spirit. David says, “See, O God our defender”: and from this we learn that sight is a proper operation of the idea of God, so far as God is conceived, since he says, “See, O God.” But Jesus also sees the thoughts of those who condemn Him, and questions why by His own power He pardons the sins of men? for it says, “Jesus, seeing their thoughts.” And of the Holy Spirit also, Peter says to Ananias, “Why hath Satan filled thine heart, to lie to the Holy Ghost?” showing that the Holy Spirit was a true witness, aware of what Ananias had dared to do in secret, and by Whom the manifestation of the secret was made to Peter. For Ananias became a thief of his own goods, secretly, as he thought, from all men, and concealing his sin: but the Holy Spirit at the same moment was in Peter, and detected his intent, dragged down as it was to avarice, and gave to Peter from Himself the power of seeing the secret, while it is clear that He could not have done this had He not been able to behold hidden things.

But some one will say that the proof of our argument does not yet regard the question. For even if it were granted that the name of “Godhead” is a common name of the nature, it would not be established that we should not speak of “Gods”: but by these arguments, on the contrary, we are compelled to speak of “Gods”: for we find in the custom of mankind that not only those who are partakers in the same nature, but even any who may be of the same business, are not, when they are many, spoken of in the singular; as we speak of “many orators,” or “surveyors,” or “farmers,” or “shoemakers,” and so in all other cases. If, indeed, Godhead were an appellation of nature, it would be more proper, according to the argument laid down, to include the Three Persons in the singular number, and to speak of “One God,” by reason of the inseparability and indivisibility of the nature: but since it has been established by what has been said, that the term “Godhead” is significant of operation, and not of nature, the argument from what has been advanced seems to turn to the contrary conclusion, that we ought therefore all the more to call those “three Gods” who are contemplated in the same operation, as they say that one would speak of “three philosophers” or “orators,” or any other name derived from a business when those who take part in the same business are more than one.

Since, then, the character of the superintending and beholding power is one, in Father, Son, and Holy Spirit, as has been said in our previous argument, issuing from the Father as from a spring, brought into operation by the Son, and perfecting its grace by the power of the Spirit; and since no operation is separated in respect of the Persons, being fulfilled by each individually apart from that which is joined with Him in our contemplation, but all providence, care, and superintendence of all, alike of things in the sensible creation and of those of supramundane nature, and that power which preserves the things which are, and corrects those which are amiss, and instructs those which are ordered aright, is one, and not three, being, indeed, directed by the Holy Trinity, yet not severed by a threefold division according to the number of the Persons contemplated in the Faith, so that each of the acts, contemplated by itself, should be the work of the Father alone, or of the Son peculiarly, or of the Holy Spirit separately, but while, as the Apostle says, the one and the selfsame Spirit divides His good gifts to every man severally, the motion of good proceeding from the Spirit is not without beginning;—we find that the power which we conceive as preceding this motion, which is the Only-begotten God, is the maker of all things; without Him no existent thing attains to the beginning of its being: and, again, this same source of good issues from the will of the Father.

But in speaking of “cause,” and “of the cause,” we do not by these words denote nature (for no one would give the same definition of “cause” and of “nature”), but we indicate the difference in manner of existence. For when we say that one is “caused,” and that the other is “without cause,” we do not divide the nature by the word “cause”, but only indicate the fact that the Son does not exist without generation, nor the Father by generation: but we must needs in the first place believe that something exists, and then scrutinize the manner of existence of the object of our belief: thus the question of existence is one, and that of the mode of existence is another. To say that anything exists without generation sets forth the mode of its existence, but what exists is not indicated by this phrase. If one were to ask a husbandman about a tree, whether it were planted or had grown of itself, and he were to answer either that the tree had not been planted or that it was the result of planting, would he by that answer declare the nature of the tree? Surely not; but while saying how it exists he would leave the question of its nature obscure and unexplained. So, in the other case, when we learn that He is unbegotten, we are taught in what mode He exists, and how it is fit that we should conceive Him as existing, but what He is we do not hear in that phrase. When, therefore, we acknowledge such a distinction in the case of the Holy Trinity, as to believe that one Person is the Cause, and another is of the Cause, we can no longer be accused of confounding the definition of the Persons by the community of nature.