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LEO PAPA 1, A. D. 450, Sermone 1, de Pentecoste, Cap. 3. “In the divine Trinity is nothing dissimilar,, nothing unequal ; and all things that can be thought of that substance are distinct, neither in power, nor glory, nor in eternity ; whereas in the properties of the persons the Father is one, the Son is another, the Holy Ghost another ; however the Deity is not another, nor the nature different.Undoubtedly since the Son is the only begotten of the Father, and the Holy Ghost is the Spirit of the Father and of the Son, not as any creature which is of the Father and of the Son, but as living with both, potent and eternal.
Sermone 2, Cap. 3. “We profitably believe that the whole Trinity together is one power, one majesty, one substance, undivided by work, inseparable by love, not differing in power, filling together all things, containing together all things.For what the Father is, the same thing is the Son also, the same thing is the Holy Ghost likewise ; and the true Deity can be in neither greater nor smaller ; which is thus to be confessed in the three persons, that the Trinity admits not a solitude, and the equality retains unity.”
FULGENTIUS, A. D. 500.
Ad Monimum, lib. 2, Cap. 7. “The whole Trinity remains immense and infinite in the unity of the Deity, and is everywhere so as to be however nowhere absent and everywhere whole, so that it cannot be partially divided through the parts of the whole world, and that it cannot be enclosed within the immensity of the whole world.
Cap. 11. The natural unity and equality and charity of the Trinity, which is the one, sole, and true God, sanctifies by unanimity the persons whom it adopts. For in that one substance of the Trinity is unity of origin, equality in offspring and communion in the charity of unity and equality; there is no division of that unity, no diversity of that equality, no fatigue of that charity. There is no opposition, because the equality is clear and cemented, and the unity is equal and heavenly; and one and similar charity naturally and unchangeably abides.
And Trasimundum, Lib. 2, Cap. 1. What experience in human science, what acuteness of the human mind, what sagacity of the heart can reach the mystery of that essence, that is, of the Trinity, which is the one, true and only God? Which neither began nor ceases to be, in whose substance there is nothing that had not been, nothing cannot be that had been, of which nothing can be included in a place, as being all immense without a beginning, because the whole is eternal. Which presents itself, especially, to our judgment as everlasting, uncreated and immutable by being competent to create out of nothing, that is, without any previous materials, the things that exist.
Cap. 2. “The whole Trinity is one, which when it manifests itself, comes ineffably, and when it hides itself from the unworthy, totally recedes ineffably. The Father, and the Son, and the Holy Ghost, come and go in their own and incomprehensible manner; however neither the Father, nor the Son, nor the Holy Ghost is locålly moved. They know how to come and go, so that they come not locally to a place, nor retire locally from a place. This coming of the Father and of the Son, and of the Holy Ghost displays not mobility, but the charity of the approaching God. For the Deity of the Trinity is one, which fills all things, contains all things. It is said to come to that man to whom it deigns to manifest itself, and it recedes from that man from whom it hides the light of its love. As to its substance and power, the Trinity is everywhere ; the one whole God fills everything by his power, not by bulk, whole in each, whole at once in all creatures.
De Fide ad Donatum. “You also say that you have been questioned by some Arians whether the Father is greater than the Son ? But that you through unacquaintance with the holy Scriptures, know not what answer to make.
Although you were not able to reply, yet the true faith remains deep in your heart, which is doubtless acceptable to God. All the members of the Body have not received from the Spirit the interpretation of speeches, and are not able to defend what they believe; however if they keep themselves out of the error, and abide in the communion of the Body of Christ, which is the Church, they partake of the spiritual graces. Notwithstanding, we shall keep in view the wholesome advice of Peter; to be always prepared to assign reason for the faith and hope that is in us.
Whereas, you request of me to furnish you with reasons and arguments from the sacred oracles, for defending the faith and defeating these heretics, I admonish you to hold this chiefly : that the blessed Trinity, that is, the Father, and the Son, and the Holy Ghost, are naturally one God, supreme, true, and good, of one nature, one essence, one omnipotence, one goodness, one eternity, and of one immensity. And thus, when you hear one God, the Father, and the Son, and the Holy Ghost, understand the one nature of that supreme Trinity. And when you hear the Trinity, the Father and the Son and the Holy Ghost, know the three persons of that one supreme Trinity :For the Father, and the Son, and the Holy Ghost, are three persons, and from this reason is the Trinity called; but the substance of the Father and of the Son, and of the Holy Ghost is one ; and hence the Trinity is truly called by the faithful,
The Truth itself declares that there are three persons, the Father, and the Son, and the Holy Ghost. John VIII. I am not alone, but I and the Father that sent me.
Of the Holy Ghost he also saith : John XIV. I will ask the Father and he will give you another Paraclete, the Spirit of Truth. And he commanded that the nations be baptized : in the name of the Father, and of the Son, and of the Holy Ghost. From these and several other such testimonies that might be quoted, it is. evident that the Father, and the Son, and the Holy Ghost, are
three persons, but not three natures.
The natural unity permits not that the Father, and the Son, and the Holy Ghost be called three Gods.
De Fide ad Petrum Diaconum, Cap. I. “In whatever place you will happen to be, remember that according to the rule promulgated by the order of our Saviour, you were baptized in the name of the Father, and of the Sun, and of the Holy Ghost. Keep firmly and chiefly at heart that God the Father, God the Son, God the Holy Ghost, that is, the holy and ineffable Trinity, is naturally one God, of whom it is written : . Deut. VI. Hear, O Israel, the Lord thy God is one God. And the Lord thy God thou shalt adore,and him alone shalt thou serve. And Matt. IV. The Lord thy God shalt thou adore. However, because we have said that that one God, who alone is naturally the true God, is not the Father alone, nor the Son alone, nor the Holy Ghost alone, but the Father and the Son and the Holy Ghost together, we must beware lest, as we have truly said, that the Father and the Son and the Holy Ghost are one God, in regard to the natural unity, so we would presume to assert or believe, what is extremely sinsul, him who is the Father to be the same as the Son or the Holy Ghost, or him who is the Son, to be the Father or the Holy Ghost, or him who is properly called in the confession of the Trinity the Holy Ghost, to be personally either the Father or the Son. For the faith, which the holy Patriarchs and the Prophets had received by inspiration previous to the incarnation of the Son of God, which the blessed Apostles have heard from the Lord himself made man, and which they have by the guidance of the Holy Spirit, not only preached by word, but also left in their writings for the edification of posterity, teaches that the one God is Trinity, that is, the Father and the Son and the Holy Ghost. But there would not be true Trinity, if the Father, and the Son, and the Holy Ghost be called one and the same person. For if as the substance of the Father and of the Son and of the Holy Ghost is one, so the person be one, there would be nothing at all, in which the Trinity would be truly predicated.”
ISODORUS HISPALENSIS, A. D. 620. Lib. 7. Etymologiarum, Cap. 4. “The mind contains in its will, memory and understanding, some image of the Trinity.For whilst these powers are three, they are also one ; because they abide individually in themselves, and aH in all. Therefore the Father and the Son and the Holy Ghost are Trinity and Unity : the same being one, and the same being three : in nature one,
persons three: one by reason of the communion of majesty, three by reason of the propriety of persons. For the Father is one person, the Son another, and the Holy Ghost another; another person, not another thing, because it is equally simple and equally an incommutable and co-eternal good. The Father alone is not come from another, and therefore he alone is called unbegotten ; the Son alone is born of the Father, and is therefore called begotten ; the Holy Ghost alone proceedeth from the Father and the Son, and is therefore called the sole Spirit of both. In this Trinity some names are called appellative; others proper.
The essential names are the proper ones, such as God, Lord, omnipotent, immutable, immortal and they are proper names because they indicate the very substance whereby they are one. But the appellative names, are Father, Son, and Holy Ghost, unbegotten, begotten, and proceeding. They are also relative, because they mutually refer to one another. For when God is expressed there is essence, because he is uttered in regard to himself; and when he is called Father, the Son and the Holy Ghost are relatively understood, because they are mutually referred to one another; for the Father is expressed not in regard to himself alone, but in relation to the Son; so is the Son also relatively uttered, because he has the Father ; and so the Holy Ghost, because he is the Spirit of the Father and of the Son. By these appellations one thing is sig