Doctrine on Trinity 1. For Jesus is the name of our Lord, who comes from the body.

So his Incarnation and his Passion is the will of God and the salvation of the world. And it is something that exceeds the expressiveness of human speech, the fact that the God born of God, the Son proceeds from the Father and the Father in substance there, embodied first, then subject to the death for his human condition, Finally, three days after returning from death to life, has brought back to heaven on the body he had taken, making it partaker of the Spirit and eternity of his nature. 2. And if that is written to Maria there were fourteen generations, counting them as they are thirteen, there can be no error, since we know that our Lord Jesus Christ has not only a source derived from Mary, but in the procreation of Birth body contains an eternal significance. 3. Now, the true faith and inviolable by God wants eternity - which, as it always has had a child, always has the right and the title of father, for if there had always been a child, not There was always a father either - both carried the God the Son, who receives the eternity of the Father. He was born was the will of Him, whose power and whose power behaved she was born. So the Son of God is God from God, one in two: in fact received the deity theoteta in Latin deitas - from his eternal Father, from whom proceeded born. He, on the other hand, has received what was and was born of the Word who was always in the Father. Thus the Son is eternal and was born because he was not born anything but that which is eternal. 4. But if they could, through faith and righteousness in their lives, be able to understand the Gospels, they would know that the Word is God's principle and the principle is with God, is born of one who was and is the one who was born the same to which he was before he was born, that he who creates and one who has generated have the same eternity. 5. If, then, negotiating the nature of God and of his birth, we will bring comparisons by way of example, no images that they contain the perfection of an argument made. There is indeed no confrotno between the earthly and God, but the weakness of our intelligence forces us to look reality in the image below as evidence of the higher, so that the relationship with the family and from what reality tells us that our conscious thought, we

can rise to what we usually think. Any comparison, therefore, is seen as useful to man and not proportionate to God, since it indicates an understanding rather than exhaust it. You do not even think that, comparing, consider comparable to the carnal and the spiritual nature, the nature of things invisible and the tangible things, recognizing that any comparison is necessary on the one hand the weakness of human intelligence, for ' Another free from reproach that can be done in a sample is not adequate. So we continue to deal with God's words, coating well on our way to see with images taken from human realities. 6. He has commanded us to baptize in the name of the Father and the Son and the Holy Spirit, and that in confession, and the author's only and the gift. There is only author of all things. One is in fact God, the Father by whom all things. One is the only Son, our Lord Jesus Christ, through whom all things. One is the Spirit, a gift in all. All things are ordered according to their attributes and their merits. One is the power from which all things, the one generated from whom are all things, a gift that contains all hope. And nothing will be missing in so great a perfection, in which - in the Father and the Son and the Holy Spirit are eternal infinity, the event image, enjoyment in the gift.

7. These things the Father and do not think I would have exposed. I am aware of the fact that no language has the ability to express his attributes. Should think invisible, incomprehensible, eternal. Moreover, the fact that is of himself and for himself, that is invisible, incomprehensible, and eternal are a proclamation of his honor, an indication of how to conceive and some description of our thought. But language is inadequate to the nature of the object and the words do not explain reality as it is. [...] Therefore confess our bad is always in the way to formulate the attributes, and will use any term, never say that God is and how big it is. The perfect science is to know God so that you know that, while unable to ignore, you can not even express. must believe in him, listen to it, adore it and express it in fulfilling these obligations. 8. It was and is, therefore, because it comes from one who, what, it always is. The being then from him, that being from the Father, is equivalent to the birth. Being always one who is always tantamount to eternity, an eternity that is not from himself but from the eternal. Comes not from eternity but the eternal.

9. The Son has received everything from the Father, for this divine power in him has been received and was born: 'The Father judges no one, but has given all judgment to the Son'. He who pays, therefore, every man is judge. 10. Not only asks to be glorified himself, precisely in order to have some measure of glory, but asks to be glorified with the Father Himself. Because in fact remain in unity with him as he had been before, that the Father would glorify with him, the fact that the unity of his glory was withdrawn by the obedience practiced economy of salvation. Asked to return that thanks to the glorification, in that nature which had joined [the Father] to the mystery of divine birth, and to be glorified by the Father from himself. 11. And God speaks to Abraham, Hagar and the angel of God spoke to God then corresponds to the one who is an angel, because he is an angel of God was born as God from God then said if an angel of God, and has because it corresponds to the angel of great counsel. But later the same is shown as a God, why do not you consider it an angel who is God

12. The Son proceeds from the Father who is being, engendered by the only-begotten, begotten by creating, living from the living. As the Father has life in Himself, so also is given to the Son to have life in himself. Perfect to perfect as it is whole as the whole. There is no division or separation, because the one is another, and the fullness of the Godhead in the Son. Incomprehensible is incomprehensible, because there is knowledge if not mutual. Invisible invisible because it is the image of the invisible God, and he who sees the Son sees the Father also. One is from the other, because they are Father and Son. The divine nature is not different in either, because the two are one. God comes from God's only begotten of God is one God unbegotten. Not two ingenerati, he that is born comes from those without birth. This one differs in no other, because the life of the living is the one who lives. 13.The apostolic faith then, if you announce the Father, we will announce as the one God, and if the Son announce, announce him as the one God, and because the same divine nature is identical in both, provided that the Father is God and the Son is God and only one is the name of the nature of both, indicates the one God and one another. In fact, God from God and God in God are not two Gods, because one is from one to the unity of

nature and name, and even a decade to God alone, because with one and one does not mean a solitary God . 14. For this reason it was attempted, under the pretext of the heresy of Valentinus, to exclude the name issue, because you continue to believe in the reality of the birth, since the idea of issue, according to the human way of thinking, is not far from the nature of a birth material. 15. The Father is like you, and you must believe that it is. Reaching the Son scare the mind the mind, and every tremble in the present discussion. It follows dall'ingenerato fact, one by one, is not it a real, alive, alive, perfect from perfect, power from power, wisdom, from wisdom, glory to glory, image of the invisible God, the Father as unbegotten. In terms that we will formulate the descent of the only dall'ingenerato? Often the Father from heaven proclaims: 'This is my beloved Son, in Him I am well pleased. This is not a cut or of a division. It is he who impassively generated, and is the image of the invisible God who is born, and states: For the Father is in me and I in him. There is adopted, because it's true Son of God [...] 16. Listen: I and the Father are one. Why Unjoin, separate the Son of the Father? They are one who is and who he is, and nothing that has not even the one from which it is. When you listen to the Son who says: I and the Father are one, fits the reality to people. Allow the generator and the generated to express what they are. Are one, as are those who created and has been generated. Why exclude the nature of [common], because it denies the truth? Plays: The Father in me and I in him. And witness the works of the Son of the Father and the Son. Do not establish a body to another body with our intelligence, or pour water into each other like wine, but we recognize in both is the same likeness of power is the fullness of the Godhead. The Son has received everything from the Father is the Godshaped image of his substance. The expression "image of the substance" serves only to distinguish one who is the one from which, according to the faith in their existence [staff], and not for us to understand some dissimilarity in nature. That the Father is the Son and the Son in the Father means that in both there is the perfect fullness of the Godhead. The Son is not in fact result in a decrease in the Father nor the Son from the Father but imperfectly. The image never exists alone, and the similarity does not relate to itself ever.

Nothing can be like God but that which is introduced between them a difference.

17. Whoever has seen me has seen the Father. Here he refers to the corporeal vision and eye sight in the physical sense, but to those whose eyes he said: Do you not say that there are still four months, and the harvest? Behold I say unto you, Lift up your eyes and see the fields, because they are white for harvest. The season of the year, and the fields white for harvest does not allow to be understood here as something earthly and material. but ordered to raise his eyes to see the happiness in the intelligence of perfect fruit, as now it says: Whoever has seen me has seen the Father. The fact of being in the flesh for the birth of the Virgin to contemplate the fact does not help shape the image of God, and even serves as a model for the figure of the man hired to see the incorporeal nature of God. but if some people know him by the power of nature, in him God-known

18. Whoever has seen me has seen my Father also. But perhaps the doctor of the Gentiles, Paul, has ignored or passed over in silence the expression value of the Lord, when he said: Who is the image of the invisible God? And I wonder: is there a visible image of the invisible God, and may represent the appearance of an infinite God through the features of an image? It would require that the image reproduces the shape of the person in whose image. How then pretend that the Son there is a nature of another kind, want to establish in what sense the Son is the image of the invisible God. Perhaps it comes to body image and visible, which wanders from one place to another, always in motion? However, remember that, according to the gospels and the apostles, Christ and God is Spirit is Spirit. If you want to limit this Christ Spirit within the body susceptible to a form, this will not be body image of the invisible God, and a limitation will not be defined image of the infinite God. But the Lord has not left us in uncertainty: Who has seen me has seen the Father. And even the apostle has omitted the identity of the person who is the image of the invisible God. The Lord had said: If I do not the works of my Father, believe me not; thus taught that the Father that he saw performed his works, so that knowledge of the power of nature showed the nature of power known [. ..]

19. So the Father is greater than the Son. It certainly is better, because it gives [the Son] to be everything he is: the mystery of his birth gave him to be the image of his own nature

engendered, as it generates it from itself, from the form of a servant brought him back back into the divine form; one who is always born in his glory as God gives Christ to be back in his glory as God in the flesh, Jesus Christ, once went to their deaths. 20. In fact, the one man who was born of a virgin, then was the Son of God. But who is the Son of man is the same as was also the Son of God in baptism Reborn then also as the Son of God, was born the same and different. It is written, after he was risen from the water: 'Thou art my Son, today I have begotten you'. But the second generation of a man who is born again, then he was reborn as the perfect Son of God, being put on the same floor, in baptism, the Son of man that the Son of God But what now stands in the psalm: 'You are my Son, today I have begotten you', according to the apostolic authority is to be referred not to birth of the Virgin, or the generation of Baptism, but the firstborn of the dead. 21. I believe that the Holy Spirit offers, so to speak, the matter of the gifts of grace granted by God to those who for him and for their participation with him are called "saints": this matter of the gifts of grace, which is that is produced by God the Father, is exempted from Christ and become subsisting in the Holy Spirit. 22. The Holy Spirit is one everywhere, has illuminated all the patriarchs, the prophets and all the choir of the law, has also inspired John in the womb, was finally given to the apostles and other believers, to know the truth that is granted to them. 23. There was in Jesus Christ a human nature complete, and therefore the body, taken to serve the Spirit, has made itself the whole mystery of our salvation.

24. With the expression 'the Spirit of the Lord' is to be understood-I think-that is designated God the Father and the Lord Jesus Christ has proclaimed that the Spirit of the Lord is upon him, and for this reason the Father has anointed and sent to evangelize. In fact, he manifests the power of the nature of his father, which shows that the Son is in communion with nature even after it is born in the flesh through the mystery of the spiritual anointing; so once the birth occurred in baptism, is Also heard is the allusion to this condition proper to Jesus through the voice from heaven testifying: Thou art my Son, today I have begotten you.

25. This woman, going to meet the Lord is passing by, confident of being healed by touching the dress of your bleeding Lord. This means that you, soiled by the stains of his body deteriorated, and the filth of a defect within, is quick to touch the hem of her dress with faith, to hold that, in the company of the apostles, the gift of the Holy Spirit that comes out of the body Christ as a piece of clothing. It heals quickly.

26. [...] The prophet proclaims that God is exalted above the heavens. And since, once exalted above the heavens, would fill all the things of the earth with the glory of His Holy Spirit, he adds: 'And all the earth thy glory', proclaiming the glory of the Lord exalted above the heavens, as a gift Spirit poured out upon all flesh. 27. So what belonged to, he would receive the glory of the splendor that is timeless, and corruption of the flesh had disappeared, transformed for the incorruptibility of the Spirit in God's power