Consubstantiality (Homoousios)

The Arians allowed that our Lord was like and the image of the Father, but in the sense in which a picture is like the original, differing from it in substance and in fact. In this sense they even all

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16. Wherefore let the Arians observe, how impious they are in calling in question our hope and the object of our desires. And since they are wont to cry out on this point above all others, saying that

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54. This is why the Nicene Council was correct in writing, what it was becoming to say, that the Son, begotten from the Father’s essence, is coessential with Him. And if we too have been taught the sa

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Sermon LXXXIX. [CXXXIX. Ben.] On the words of the Gospel, John x. 30, “I and the Father are one.” 1. Ye have heard what the Lord God, Jesus Christ, the Only Son of God, born of God the Father witho

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The Capitula of the Council. (Labbe and Cossart, Concilia, Tom. V., col. 568.) I. If anyone shall not confess that the nature or essence of the Father, of the Son, and of the Holy Ghost is one, as

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The Nicene Creed. (Found in the Acts of the Ecumenical Councils of Ephesus and Chalcedon, in the Epistle of Eusebius of Cæsarea to his own Church, in the Epistle of St. Athanasius Ad Jovianum Imp., i

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‘A variety of topics having been introduced by each party and much controversy being excited from the very commencement, the emperor listened to all with patient attention, deliberately and impartiall

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Thus this noble character mixed intimidation with deceit and so endeavoured to persuade and compel the people to apostatise from true religion. They however knew full well how true it is that the pain

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Discourse III. ———————————— Chapter XXIII.—Texts Explained; Seventhly, John xiv. 10 Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each

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114. Now I know that some assert that the mystic incarnate form was uncreated, forasmuch as nothing was done therein through intercourse with a man, because our Lord was the offspring of a virgin. If,

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3. But if nothing is spoken of the Father as such, except that which is spoken of Him in relation to the Son, that is, that He is His father, or begetter, or beginning; and if also the begetter is by

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4. Wherefore, our Lord God helping, we will undertake to render, as far as we are able, that very account which they so importunately demand: viz., that the Trinity is the one and only and true God, a

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[The term Trinity denotes the Divine essence in all three modes. The term Father (or Son, or Spirit) denotes the essence in only one mode. Consequently, there is something in the Trinity that cannot b

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Objection 6: Further, nothing should be said of God which can be occasion of error. Now, to say that the three persons are of one essence or substance, furnishes occasion of error. For, as Hilary says

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But at all events he will allow that this supremacy of being betokens no excess of power, or of goodness, or of anything of that kind. Every one knows that, not to mention those whose knowledge is sup

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The lord-lieutenant kept appealing to the commands of the Emperor, and rendering a power, which from its enormous strength was terrible enough, more terrible still by the unsparing cruelty of its veng

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20. Let those, then, who love soberness, and are contented with the measure of faith, briefly receive what is useful to be known. It is as follows:—When we profess to believe in one God, by the name G

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Nor does another cavil avail them, that Christ was God in his Father. For though we admit that, in respect of order and gradation, the beginning of divinity is in the Father, we hold it a detestable f

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περιβολὴ, and so de Syn. §34. which is very much the same passage. Some Fathers, however, seem to say the reverse. E.g. Nazianzen says that ‘neither the immateriality of God nor ingenerateness, presen

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υἱοποιούμεθα ἀληθῶς. This strong term ‘truly’ or ‘verily’ seems taken from such passages as speak of the ‘grace and truth’ of the Gospel, John i. 12–17. Again S. Basil says, that we are sons, κυρίως,

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