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nified, that they have a mutual reference, and that they are not that substance, whereby they are one. Further, the Trinity is expressed by the relative names of the persons, but the Deity is not trebled, but is in the singularity ; for if it were trebled, we would introduce a plurality of Gods.”
CONCILIUM TOLETANUM IV. A. D. 643.
Cap. 1. “According to the holy Scriptures and the doctrine which we have received from the holy Fathers, we consess the Father, and the Son, and the Holy Ghost to be of one Deity and of one substance, believing the 'Trinity in the diversity of persons, proclaiming the unity in the divinity: we neither confound the persons nor divide the substance ; we say that the Father was made or begotten by none : we assert that the Son is of the Father, not made, but begotten; and we profess that the Holy Ghost is neither created, nor begotten, but proceeding from the Father and the Son."
CONCILIUM TOLETANUM VI, A. D. 648. Cap. 1. “We believe and profess the most holy and most omnipotent Trinity, the Father, and the Son, and the Holy Ghost, one only God, of one essence, virtue, power, majesty, and of one nature, inseparably distinguished in the persons, essentially undistinguished in the substance of the Deity, the creator of all creatures; the unbegotten, uncreated Father, the fountain and origin of the whole divinity ; the Son incorporally of the Father begotten, not created, before all creation, without a beginning. For neither the Father existed any time without the Son, nor the Son without the Father, but still God the Son is of God the Father, not God the Father of God the Son ; the Father of the Son, not God of God; but the Son is of the Father and God of God, equal to the Father in all respects, true God of true God; and the Holy Ghost, neither begotten nor created, but proceeding from the Father and the Son, is the Spirit of both; for which reason they are consubstantially one, and it proceeds as one from both. But in this Trinity the unity of the substance is such that it lacks plurality and retains equality. It is not less in either than in all, nor greater in all than in the one person.
HILDEPHONŞUS TOLETANUS, A, D. 660. Sermone 5, de Assumptione Mariæ. “Let the true and genuine sayings of the Prophets and the pure testimonies of the Apostles and Evangelists, teach and admonish us to believe with the heart, and confess with the mouth, the three named and distinct persons of the Father, and of the Son, and of the holy Spirit, to be of one divinity, eternity, universality, and glory. And that in the three persons be believed and confessed and adored the supreme, simple, eternal, and incomprehensible Trinity, let the sincerity of the holy Scriptures invite us, and let the authority of the holy Fathers in whose judgment and writings Christian truth and piety never stumbles, teach us.”
CONCILIUM TOLETANUM XI, A, D, 674. In Confessione fidei. “We believe and confess the blessed and ineffable Trinity, the Father, and the Son, and the Holy Ghost, to be naturally one God of one substance, one nature, one majesty, and of one power. This is the reported narration of the blessed Trinity, which ought to be believed and declared not a threefold, but Trinity. It could not be properly said that the Trinity is in one God, but that the Trinity is one God. But in the relative names of the persons, the Father is referred to the Son, the Son to the Father, the Holy Ghost to both : which three persons, although called relative, are believed to be of one nature and substance ; nor do we, as we say three
persons, so predicate three substances, but one substance, and three persons. As to the Father he is not referred to himself, but to the Son ; and as to the Son he is not referred to himself, but to the Father ; in like manner the Holy Ghost is not referred to himself relatively, but to the Father and the Son, whereas he is predicated the Spirit of the Father and of the Son. Likewise when we say God, he is not so called in reference to another, as the Father relates to the Son or the Son to the Father, or the Holy Spirit, to the Father and the Son ; but is particularly called God in relation to himself. For if asked about the individual persons, we necessarily confess God. Therefore the Father is singularly called God, the Son God, the Holy Ghost God : however there are not three Gods, but one God. Like
wise both the Father is omnipotent, and the Son omnipotent, • and the Holy Ghost omnipotent; however there are not three
omnipotents, but one omnipotent.'
ALCUINUS, A. D. 750.Lib. 1, De Trinitate, Cap. 3. “Let us firmly hold the Father and the Son, and the Holy Ghost to be naturally one God, not however the Father to be him who is the Son, nor the Son to be him, who is the Father, nor the Holy Ghost him who is the Father, or the Son : the essence of the Father and of the Son, and of the Holy Ghost is one ; in which the Father is not one thing, the Son one thing, the .holy Spirit another thing ; although the Father be personally another, the Son another, the Holy Ghost another. Which principle is chiefly insinuated in the very beginning of the holy Scriptures, where "God saith : Let us make man to our image and likeness. By saying in the singular number, image, he shows the oneness of the nature, to the image of which man would be made; and by saying in the plural number, our, he shows God, to whose image man was to be made, not to be one person.”
CAROLUS MAGNUS, A. D. 780. Ad Eliphandum Toletanum Episcopum. “We believe the blessed Trinity, the Father, and the Son, and the holy Spirit to be of one substance, one power, and one essence, three persons, and each person in the Trinity to be perfect God, and the three persons to be one omnipotent God. In which Trinity, no person is either posterior in time, or inferior in degree, or minor in power ; but in every respect the Holy Ghost is equal to the Father and to the Son, by the divinity, will, operation and glory.
Libro 1, Legum, C. 82. “First of all it must be generally preached to all the people, that they believe the Father and the Son, and the holy Spirit to be one Lord, omnipotent, eternal invisible, who has created the heavens and earth, the sea and ali things that are in them: and the Deity, the substance and majesty in the three persons, of the Father, and of the Son, and and of the Holy Ghost, to be one.'
CONCILIUM ARELATENSE IV, A. D. 830. In Confessione fidei. “We confess the Father and the Son and the Holy Ghost to be of one deity and substance, believing the Trinity in the diversity of persons, and preaching the unity in the divinity. We confound not the persons, nor separate the substance. We say that the Father was not made, or generated by any other; we declare that the Son was not made by the Father, but begotten; and we profess that the holy Spirit was not made, nor begotten, but proceeding from the Father and the Son."
LEO NONUS, A. D. 1050.
Epistola ad Petrum Antiochenum Episcopum. “I firmly be'lieve the blessed Trinity, the Father, and the Son, and the Holy Ghost to be one omnipotent God, and the whole deity in the Trinity to be co-essential, co-eternal, and co-omnipotent, and of one will, power and majesty, the creator of all creatures ; for whom all things, by whom all things, in whom all things, that are in heaven and on earth, visible and invisible. I also believe the different persons in the blessed Trinity to be full and perfect God."
THE SON IS TRUE GOD OF TRUE GOD, CONSUBSTANTIAL WITH THE FATHER, TO BE ADORED, INVOKED,
AND GLORIFIED WITH THE FATHER.
Psalm II, 7. The Lord hath said to me; Thou art my Son, this day I have begotten thee.
Psal. CIX, 1. The Lord said to my Lord : Sit thou at my right hand, until I make thy enemies thy footstool. 3. With thee is the principality in the day of thy strength, in the brightness of the saints : from the womb before the day-star, I begot thee.
Isaiæ VII, 14. Behold a Virgin shall conceive and bear a son, and his name shall be called Emmanuel.
Isaiæ IX, 6. A child is born to us, and a Son is given to us, and the government is upon his shoulder, and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of peace.
Isaic XXXV, 4. God himself will come, and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped ; then shall the lame leap as a hart, and the tongue of the dumb shall be free.
Isaiæ XLV, 14. Thus saith the Lord: The labour of Egypt, and the merchandise of Ethiopia and of Sabaim, men of stature