Faith in Parts (complete)
Authorship disputed: Transmitted under the name of Gregory Thaumaturgus (and in some manuscripts of Gregory of Nazianzus or Athanasius). Hans Lietzmann (1904) showed that it is a creed of the Apollinarian school, probably by Apollinaris of Laodicea himself, written before 375; some later scholars hold it to be a work of his followers. Lietzmann's identification is followed here, with the attribution marked disputed.
Greek text: Lietzmann 1904 (Scan: Internet Archive (Google Books copy); OCR for this site).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1Lietzmann, 167
Ἔχθιστοι καὶ ἀλλότριοι τῆς ἀποστολικῆς ὁμολογίας οἱ τὸν υἱὸν ἐξ οὐκ ὄντων καὶ ἀποστελλομένης ἀρχῆς εἶναι ἐπίκτητον λέγοντες τῷ πατρὶ καὶ οἱ περὶ τοῦ ἁγίου πνεύματος τὰ αὐτὰ διανοούμενοι. οἱ δόσει καὶ χάριτι θεοποιεῖσθαι λέγοντες τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον ἁγιάζεσθαι᾽ οἵ τὸ τοῦ υἱοῦ κοινοποιοῦντες ὄνομα πρὸς τοὺς δούλους καὶ “πρωτότοκον τῆς κτίσεως ” οὕτω λέγοντες, ὡς ὁμοίως ἐκ τοῦ μὴ εἶναι καὶ αὐτὸν ὄντα καὶ ὡς πρῶτον πεποιημένον, καὶ οὐχ ὁμολογοῦντες μονογενῆ υἱὸν μόνον ὄντα τῷ πατρί, δεδωκότα δὲ ἑαυτὸν εἰς συναρίθμησιν τῶν θνητῶν καὶ οὕτω πρωτότοκον ἀριθμούμενον" οἱ τὴν γέννησιν τοῦ υἱοῦ τὴν ἐκ πατρὸς ἀνθρωπίνως περιγράφοντες διαστήματι μετρουμένῳ, καὶ οὐκ ἄναρχον τὸν αἰῶνα τοῦ γεννήτορος καὶ τοῦ γεννήματος ὁμολογοῦντες᾽ οἱ τρεῖς ἀκοινωνήτους καὶ ξένας εἰσάγοντες λατρείας, μιᾶς καὶ μόνης οὔσης τῆς νομίμου θρησκείας, ἣν ἄνωθεν ἐκ νόμου καὶ προφητῶν παραλαβόντες ἔχομεν καὶ ὑπὸ τοῦ κυρίου βεβαιωθεῖσαν καὶ ὑπὸ τῶν ἀποστόλων κεκηρυγμένην. ἀλλότριοι δὲ οὐχ ἧττον καὶ οἱ τὴν τριάδα μὴ κατὰ ἀλήθειαν ἐκ τριῶν προσώπων ὁμολογοῦντες, ἀλλ᾽ ἐν μονάδι τὸ τριπλοῦν ἀσεβῶς κατὰ σύνθεσιν φανταζόμενοι καὶ σοφίαν ἐν θεῷ τὸν υἱὸν ὡς ἐν ἀνθρώπῳ τὴν ἀνθρωπίνην ἡγούμενοι, δι᾽ ἧς ὁ ἄνθρωπός ἐστι σοφός, καὶ λόγον ὁμοίως τῷ κατὰ προφορὰν ἢ διάνοιαν εἰσηγούμενοι οὐδὲ μιᾷ ὑποστάσει οὐδὲ μονῇ.
Echthistoi kai allotrioi tēs apostolikēs homologias hoi ton huion ex ouk ontōn kai apostellomenēs archēs einai epiktēton legontes tǭ patri kai hoi peri tou hagiou pneumatos ta auta dianooumenoi. hoi dosei kai chariti theopoieisthai legontes ton huion kai to pneuma to hagion hagiazesthai᾽ hoi to tou huiou koinopoiountes onoma pros tous doulous kai “prōtotokon tēs ktiseōs ” houtō legontes, hōs homoiōs ek tou mē einai kai auton onta kai hōs prōton pepoiēmenon, kai ouch homologountes monogenē huion monon onta tǭ patri, dedōkota de heauton eis synarithmēsin tōn thnētōn kai houtō prōtotokon arithmoumenon" hoi tēn gennēsin tou huiou tēn ek patros anthrōpinōs perigraphontes diastēmati metroumenǭ, kai ouk anarchon ton aiōna tou gennētoros kai tou gennēmatos homologountes᾽ hoi treis akoinōnētous kai xenas eisagontes latreias, mias kai monēs ousēs tēs nomimou thrēskeias, hēn anōthen ek nomou kai prophētōn paralabontes echomen kai hypo tou kyriou bebaiōtheisan kai hypo tōn apostolōn kekērygmenēn. allotrioi de ouch hētton kai hoi tēn triada mē kata alētheian ek triōn prosōpōn homologountes, all᾽ en monadi to triploun asebōs kata synthesin phantazomenoi kai sophian en theǭ ton huion hōs en anthrōpǭ tēn anthrōpinēn hēgoumenoi, di᾽ hēs ho anthrōpos esti sophos, kai logon homoiōs tǭ kata prophoran ē dianoian eisēgoumenoi oude mią hypostasei oude monę̄.
Most hateful and alien to the apostolic confession are those who say that the Son came from things that are not and, from a beginning [in time], was acquired by the Father, and those who think the same about the Holy Spirit; those who say that the Son is made divine and the Holy Spirit made holy by gift and grace; those who make the name of Son common to him and to the servants and speak of him as “firstborn of creation” in this sense, that he too likewise came from not being and was the first thing made, and who do not confess him as the only-begotten Son, the only Son the Father has, who gave himself to be numbered among mortals and so is counted firstborn; those who in human fashion circumscribe the Son's begetting from the Father by a measured interval and do not confess that the age of the Begetter and of the Begotten is without beginning; those who bring in three forms of worship that have no fellowship with one another and are foreign, whereas there is one and only one lawful worship, which we have received from of old from the law and the prophets, confirmed by the Lord and proclaimed by the apostles. No less alien are those who do not confess the Trinity truly as of three persons, but impiously imagine the threefold as a compound within a unit, and who regard the Son as wisdom in God as human wisdom is in a human being, by which the human being is wise, and who present the Word likewise as a word uttered or thought, with no hypostasis and no permanence.
Col 1:15 (quotation, high confidence)
Notes and citation
Summary: The confession opens by condemning those who make the Son and Spirit creatures, adopted, or temporal, and those who reduce the Trinity to one person.
- The work is transmitted under the name of Gregory Thaumaturgus; Lietzmann (1904) prints it among the writings of Apollinaris. “From a beginning [in time]” translates an OCR reading (ἀποστελλομένης ἀρχῆς) that is not clear; the sense is supplied from the context (cf. section 10). “Firstborn of creation”: Col 1:15. The last clause rejects a Word that is only a spoken word (προφορικός) or a thought (ἐνδιάθετος).
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 1 (Lietzmann, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/1
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 2
2Lietzmann, 168
Ἐκκλησιαστικὴ δὲ ὁμολογία καὶ κοσμοσωτήριος πίστις ἣ περὶ τῆς τοῦ λόγου σαρκώσεως, δόντος μὲν ἑαυτὸν ἀνθρωπίνῃ σαρκί, ἣν ἐκ Μαρίας προσελάβετο, μείναντος δὲ ἐν ταυτότητι καὶ μηδεμίαν θείαν μετακίνησιν μηδὲ ἀλλοίωσιν ὑποστάντος, συναιρεθέντος δὲ πρὸς τὴν σάρκα καθ᾽ ὁμοίωσιν ἀνθρωπίνην, ὥστε τὴν σάρκα πρὸς τὴν θεότητα ἑνωθῆναι, τῆς θεότητος τὸ παθητικὸν τῆς σαρκὸς ἐν τῇ τοῦ μυστηρίου πληρώσει ἀνῃρηκυίας. μετὰ δὲ θανάτου κατάλυσιν περὶ τὴν σάρκα τὴν ἁγίαν ἀπάθεια διηνεκὴς καὶ ἄτρεπτος ἀθανασία, ἀνειλημμένου μὲν τοῦ κατ’ ἀρχὴν ἀνθρωπίνου κάλλους ἐν τῇ τῆς θεότητος δυνάμει, χορηγουμένον δὲ ἐπὶ πάντας ἀνθρώπους ἐν τῇ τῆς πίστεως οἰκειώσει.
Ekklēsiastikē de homologia kai kosmosōtērios pistis hē peri tēs tou logou sarkōseōs, dontos men heauton anthrōpinę̄ sarki, hēn ek Marias proselabeto, meinantos de en tautotēti kai mēdemian theian metakinēsin mēde alloiōsin hypostantos, synairethentos de pros tēn sarka kath᾽ homoiōsin anthrōpinēn, hōste tēn sarka pros tēn theotēta henōthēnai, tēs theotētos to pathētikon tēs sarkos en tę̄ tou mystēriou plērōsei anę̄rēkuias. meta de thanatou katalysin peri tēn sarka tēn hagian apatheia diēnekēs kai atreptos athanasia, aneilēmmenou men tou kat’ archēn anthrōpinou kallous en tę̄ tēs theotētos dynamei, chorēgoumenon de epi pantas anthrōpous en tę̄ tēs pisteōs oikeiōsei.
The church's confession and the faith that saves the world concerning the Word's becoming flesh is this. He gave himself to human flesh, which he took from Mary, yet remained the same and underwent no divine displacement or alteration; he was joined with the flesh in human likeness, so that the flesh was united to the Godhead, the Godhead having taken away the flesh's capacity to suffer in the fulfilment of the mystery. After death was undone, there is in the holy flesh unbroken freedom from suffering and unchangeable immortality: the human beauty of the beginning has been taken up again in the power of the Godhead and is supplied to all human beings when they make it their own by faith.
Notes and citation
Summary: The church's faith is that the unchanged Word took flesh from Mary and united it to the Godhead, which made it free from suffering and immortal after death.
- χορηγουμένον in the OCR is read as the genitive χορηγουμένου.
Topics: Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 2 (Lietzmann, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/2
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 3
3Lietzmann, 168
Εἰ δέ τινες καὶ ἐνταῦθα παραχαράττουσι τὴν ἱερὰν πίστιν, ἢ τῇ θεότητι τὰ ἀνθρώπινα προσιδιοποιοῦντες (προκοπάς τε καὶ πάθη καὶ δόξαν τὴν ἐπιγινομένην) ἢ τῆς θεότητος διιστῶντες τὸ προκόπτον καὶ πάσχον σῶμα ὡς ἰδιαζόντως ὕφεστός, καὶ οὗτοι τῆς ἐκκλησιαστικῆς καὶ σωζούσης ὁμολογίας ἐκτός.
Ei de tines kai entautha paracharattousi tēn hieran pistin, ē tę̄ theotēti ta anthrōpina prosidiopoiountes (prokopas te kai pathē kai doxan tēn epiginomenēn) ē tēs theotētos diistōntes to prokopton kai paschon sōma hōs idiazontōs hyphestos, kai houtoi tēs ekklēsiastikēs kai sōzousēs homologias ektos.
But if some counterfeit the holy faith here too, either by assigning human things to the Godhead (progress, sufferings, and the glory that came afterward) or by separating from the Godhead the body that progressed and suffered, as though it subsisted on its own, these too are outside the church's saving confession.
Notes and citation
Summary: Those who ascribe human growth and suffering to the Godhead, or who separate the suffering body from the Godhead, are outside the church's confession.
Topics: Christology, Heresy
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 3 (Lietzmann, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/3
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 4
4Lietzmann, 168
Οὐδεὶς οὖν δύναται γνῶναι τὸν θεὸν, εἰ μὴ τὸν υἱὸν ἐπιγνῷ, σοφία γάρ ἐστιν ὃ υἱός, δι’ ἧς τὰ πάντα ἔκτισται. τὰ δὲ κτίσματα μηνύει τὴν σοφίαν καὶ ὁ ϑεὸς ἐν τῇ σοφίᾳ γινώσκεται᾽ οὐ τοιαύτη δὲ ἣ τοῦ θεοῦ σοφία, οἵαν ἄνθρωπος ἔχει, ἀλλὰ τελεία ἐκ τελείου τοῦ θεοῦ προελθοῦσα καὶ μένουσα διὰ παντός, οὐχ ὡς νόημα ἀνθρώπου τὸ παρερχόμενον καὶ λόγος λαλούμενος καὶ μὴ ὦν᾽ διὰ τοῦτο οὐ μόνον ἐστὶ σοφία, ἀλλὰ καὶ θεός, οὐδὲ μόνον λόγος, ἀλλὰ καὶ υἱός" εἴτε οὖν ἀπὸ κτίσεώς τις νοεῖ τὸν θεὸν εἴτε ἐκ τῶν θείων γραφῶν διδάσκεται, οὐκ ἄνευ τῆς σοφίας αὐτοῦ γνῶναι ἢ ἀκοῦσαι περὶ αὐτοῦ δύναται, καὶ ὁ ἐπικαλούμενος ὀρθῶς τὸν θεὸν ἐπικαλεῖται δι᾽ υἱοῦ, καὶ ὁ προσερχόμενος οἰκείως διὰ Χριστοῦ ἔρχεται" προσελθεῖν δὲ ἀδύνατον τῷ υἱῷ χωρὶς τοῦ πνεύματος᾽ τὸ πνεῦμα γὰρ καὶ ἣ ζωὴ καὶ ἣ ἁγία μόρφωσις τῶν ὅλων. καὶ τοῦτο ἐκπέμπων ὁ θεὸς δι᾽ υἱοῦ τὴν κτίσιν ὁμοιοῖ πρὸς ἑαυτόν.
Oudeis oun dynatai gnōnai ton theon, ei mē ton huion epignǭ, sophia gar estin ho huios, di’ hēs ta panta ektistai. ta de ktismata mēnyei tēn sophian kai ho ϑeos en tę̄ sophią ginōsketai᾽ ou toiautē de hē tou theou sophia, hoian anthrōpos echei, alla teleia ek teleiou tou theou proelthousa kai menousa dia pantos, ouch hōs noēma anthrōpou to parerchomenon kai logos laloumenos kai mē ōn᾽ dia touto ou monon esti sophia, alla kai theos, oude monon logos, alla kai huios" eite oun apo ktiseōs tis noei ton theon eite ek tōn theiōn graphōn didasketai, ouk aneu tēs sophias autou gnōnai ē akousai peri autou dynatai, kai ho epikaloumenos orthōs ton theon epikaleitai di᾽ huiou, kai ho proserchomenos oikeiōs dia Christou erchetai" proselthein de adynaton tǭ huiǭ chōris tou pneumatos᾽ to pneuma gar kai hē zōē kai hē hagia morphōsis tōn holōn. kai touto ekpempōn ho theos di᾽ huiou tēn ktisin homoioi pros heauton.
No one, then, can know God unless he recognizes the Son; for the Son is wisdom, through whom all things were created. Created things make the wisdom known, and God is known in the wisdom. But God's wisdom is not such as a human being has: it is perfect, come forth from the perfect God and remaining always, not like a human thought that passes away, or a word that is spoken and has no being. That is why he is not only wisdom but also God, not only Word but also Son. Whether, then, someone perceives God from creation or is taught from the divine Scriptures, he cannot know him or hear about him without his wisdom; the one who calls on God rightly calls on him through the Son, and the one who draws near in the proper way comes through Christ. But it is impossible to come to the Son without the Spirit; for the Spirit is the life and the holy shaping of all things. And God, sending the Spirit forth through the Son, makes creation like himself.
Matt 11:27 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence) · John 1:3 (allusion, low confidence)
Notes and citation
Summary: God is known only through the Son, his eternal Wisdom, and the Son is approached only in the Spirit, through whom God makes creation like himself.
- Cf. Matt 11:27; 1 Cor 1:24; John 1:3.
Notes on the original text
- Digital text corrected (stray article in the OCR): τὸν ὁ θεὸν → τὸν θεὸν.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 4 (Lietzmann, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/4
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 5
5Lietzmann, 169
Εἷς οὖν ὁ πατὴρ ὁ θεός, εἷς υἱὸς ὁ λόγος, ἕν πνεῦμα ζωή, ἣ ἁγιωσύνη τῶν ὅλων. καὶ οὔτε θεὸς ἕτερος ὡς πατὴρ οὔτε υἱὸς ἕτερος ὡς λόγος θεοῦ οὔτε πνεῦμα ἕτερον ὡς ζωοποιὸν καὶ ἁγιαστικόν, ἀλλ᾽ εἰ καὶ θεοὶ καὶ υἱοὶ καὶ πνεύματα καλοῦνται οἱ ἅγιοι, οὔτε πνεύματος πληροῦνται οὔτε ὁμοιοῦνται πρὸς τὸν υἱὸν καὶ θεόν.
Heis oun ho patēr ho theos, heis huios ho logos, hen pneuma zōē, hē hagiōsynē tōn holōn. kai oute theos heteros hōs patēr oute huios heteros hōs logos theou oute pneuma heteron hōs zōopoion kai hagiastikon, all᾽ ei kai theoi kai huioi kai pneumata kalountai hoi hagioi, oute pneumatos plērountai oute homoiountai pros ton huion kai theon.
There is, then, one God the Father, one Son the Word, one Spirit, the life and holiness of all things. There is no other God as the Father is, no other Son as the Word of God is, no other Spirit as the life-giving and sanctifying Spirit is. Even if the saints are called gods and sons and spirits, they are not [on that account] filled with the Spirit [as the Spirit is], nor made like the Son and God.
Ps 82:6 (allusion, low confidence)
Notes and citation
Summary: There is one Father, one Son, and one Spirit; saints who are called gods, sons, or spirits are not thereby what the Son and Spirit are.
- The last clause is compressed; the words in brackets give its apparent sense. Cf. Ps 82:6 (“you are gods”).
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 5 (Lietzmann, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 6
6Lietzmann, 169
Ἐὰν δέ τις οὕτως λέγῃ τὸν υἱὸν εἶναι θεὸν ὡς πληρωθέντα θεότητος καὶ αὐτόν, καὶ οὐχ ὡς γεννηθέντα ἐκ θεότητος, ἠρνήσατο τὸν λόγον, ἠρνήσατο τὴν σοφίαν, ἀπώλεσε τὴν γνῶσιν τὴν περὶ θεοῦ, κατέπεσεν εἰς τὸ σέβειν τὴν κτίσιν, κατέλαβεν Ἑλλήνων ἀσέβειαν, ἐπὶ ταύτην ὑπέστρεψεν, τὴν ᾿Ιουδαίων ἀπιστίαν ἐμιμήσατο, οἱ τὸν ἐκ θεοῦ λόγον υἱὸν ἀνθρώπινον ἀπολαμβάνοντες θεὸν εἶναι τοῦτον οὐκ ἐπίστευσαν οὐδὲ θεοῦ υἱὸν ὠμολόγησαν᾽ ἀσεβὲς δὲ τὸν τοῦ θεοῦ λόγον ὡς ἀνθρώπινον νοεῖν καὶ τὰ ἔργα τὰ δι’ αὐτοῦ μένοντα, μὴ μένοντος αὐτοῦ.
Ean de tis houtōs legę̄ ton huion einai theon hōs plērōthenta theotētos kai auton, kai ouch hōs gennēthenta ek theotētos, ērnēsato ton logon, ērnēsato tēn sophian, apōlese tēn gnōsin tēn peri theou, katepesen eis to sebein tēn ktisin, katelaben Hellēnōn asebeian, epi tautēn hypestrepsen, tēn ᾿Ioudaiōn apistian emimēsato, hoi ton ek theou logon huion anthrōpinon apolambanontes theon einai touton ouk episteusan oude theou huion ōmologēsan᾽ asebes de ton tou theou logon hōs anthrōpinon noein kai ta erga ta di’ autou menonta, mē menontos autou.
But if anyone says that the Son is God in the sense that he too was filled with Godhead, and not as begotten from the Godhead, he has denied the Word, denied the Wisdom, lost the knowledge of God; he has fallen into worshiping the creature, taken up the impiety of the Greeks and gone back to it, and imitated the unbelief of the Jews, who took the Word from God to be a human son and did not believe that he is God or confess him as Son of God. It is impious to think of God's Word as a human word, and of the works made through him as remaining while he himself does not remain.
Notes and citation
Summary: To call the Son God only because he was filled with Godhead denies the Word and returns to creature-worship.
- The comparison with Greek impiety and Jewish unbelief is the author's own polemic.
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 6 (Lietzmann, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-6) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 7
7Lietzmann, 169
ἐὰν δέ τις εἴπῃ κελευόμενον διὰ τοῦ λόγου τὸν Χριστὸν ἐργάζεσθαι τὰ πάντα, καὶ τὸν τοῦ θεοῦ λόγον ἀργὸν ποιήσει καὶ τὴν τοῦ δεσπότου τάξιν εἰς δουλείαν μεταθήσει ᾿ δοῦλον γὰρ ἅπαν τὸ κελευόμενον καὶ τὸ κτιστὸν οὐχ ἱκανὸν εἰς τὸ κτίζειν " οὐ γὰρ ἐξισωθήσεται τῷ κτίσαντι αὐτὸ κατ᾽ οὐδένα τρόπον, ἵν᾽ ὡς ὑπ᾽ ἐκείνου ἔκτισται, οὕτω καὶ αὐτὸ κτίσῃ τὰ ἄλλα.
ean de tis eipę̄ keleuomenon dia tou logou ton Christon ergazesthai ta panta, kai ton tou theou logon argon poiēsei kai tēn tou despotou taxin eis douleian metathēsei ᾿ doulon gar hapan to keleuomenon kai to ktiston ouch hikanon eis to ktizein " ou gar exisōthēsetai tǭ ktisanti auto kat᾽ oudena tropon, hin᾽ hōs hyp᾽ ekeinou ektistai, houtō kai auto ktisę̄ ta alla.
If anyone says that Christ makes all things on command, through a word, he will both make God's Word idle and transfer the Master's rank to servitude. For everything that is commanded is a servant, and what is created is not able to create; for it will in no way be made equal to the one who created it, so that as it was created by him, so it too might create the rest.
Notes and citation
Summary: If the Son created only on command, he would be a servant and a creature, and no creature can create.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 7 (Lietzmann, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/7
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 8
8Lietzmann, 170
πάλιν δὲ ὅταν καὶ τὸ πνεῦμα τὸ ἅγιον εἴπῃ τις ἡγιασμένον εἶναι ποίημα, οὐκέτι τὰ πάντα δυνήσεται νοεῖν ἐν πνεύματι ἁγιαζόμενα. ὁ γὰρ ἕν ἁγιάσας ἁγιάζει καὶ τὰ πάντα. ἀρνεῖται οὖν τὴν τῆς ἁγιωσύνης πηγήν, τὸ πνεῦμα τὸ ἅγιον, ὃ ἀφαιρῶν αὐτοῦ τὸ ἁγιάζειν, καὶ συναριθμεῖν αὐτὸ πατρὶ καὶ υἱῷ κωλυθήσεται. καὶ τὸ ἅγιον δὲ βάπτισμα ἀθετεῖ καὶ οὐκέτι τριάδα ὁμολογήσει τὴν ἁγίαν καὶ σεβάσμιον.
palin de hotan kai to pneuma to hagion eipę̄ tis hēgiasmenon einai poiēma, ouketi ta panta dynēsetai noein en pneumati hagiazomena. ho gar hen hagiasas hagiazei kai ta panta. arneitai oun tēn tēs hagiōsynēs pēgēn, to pneuma to hagion, ho aphairōn autou to hagiazein, kai synarithmein auto patri kai huiǭ kōlythēsetai. kai to hagion de baptisma athetei kai ouketi triada homologēsei tēn hagian kai sebasmion.
Again, when someone says that the Holy Spirit is a thing made that was sanctified, he will no longer be able to think of all things as sanctified in the Spirit. For whoever sanctified one thing sanctifies all things. He therefore denies the source of holiness, the Holy Spirit, taking from the Spirit the power to sanctify, and he will be prevented from numbering the Spirit with Father and Son. He also sets aside holy baptism and will no longer confess the holy and venerable Trinity.
Notes and citation
Summary: To call the Holy Spirit a sanctified creature denies the source of holiness, sets aside baptism, and abandons the Trinity.
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 8 (Lietzmann, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/8
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 9
9Lietzmann, 170
ἢ γὰρ ἐν φυσικῇ δόξῃ καὶ ἀληθινῇ τὴν ὅλην τριάδα νοητέον, ἢ μονάδα καὶ οὐκέτι τριάδα λέγειν ἀναγκασθησόμεθα ἢ μὴ συναριθμεῖν τῷ κτίστῃ τὰ κτιστὰ ποιήματα μηδὲ τῷ δεσπότῃ τῶν ὅλων τὰ κτίσματα μηδὲ τῷ ἁγιάζοντι τὰ ἁγιαζόμενα, ὥσπερ οὐδὲ τῇ τριάδι συναριθμεῖταί τι τῶν ποιημάτων. ἀλλ᾽ ἐπ’ ὀνόματι τῆς ἁγίας τριάδος τὸ βάπτισμα καὶ ἣ ἐπίκλησις καὶ ἣ λατρεία. εἰ γὰρ τρεῖς αἱ δόξαι, τρεῖς ⟨καὶ⟩ αἱ λατρεῖαι γινέσθωσαν παρὰ τοῖς ἀσεβῶς τὰ κτίσματα σέβουσιν᾽ εἰ διῃρημένα τὰ τῆς προσκυνουμένης φύσεως, διῃρημένα καὶ τὰ τῆς προσκυνήσεως ἔστω παρ᾽ αὐτοῖς ἀλλ᾽ οὐδὲ μετὰ τοῦ αἰωνίου τὰ πρόσφατα προσκυνηθήσεται. πρόσφατον γὰρ ἅπαν τὸ ἀρχὴν εἰληφός, ἐπειδὴ πολὺς καὶ ἄμετρος ὁ πρὸ τῶν αἰώνων.
ē gar en physikę̄ doxę̄ kai alēthinę̄ tēn holēn triada noēteon, ē monada kai ouketi triada legein anankasthēsometha ē mē synarithmein tǭ ktistę̄ ta ktista poiēmata mēde tǭ despotę̄ tōn holōn ta ktismata mēde tǭ hagiazonti ta hagiazomena, hōsper oude tę̄ triadi synarithmeitai ti tōn poiēmatōn. all᾽ ep’ onomati tēs hagias triados to baptisma kai hē epiklēsis kai hē latreia. ei gar treis hai doxai, treis ⟨kai⟩ hai latreiai ginesthōsan para tois asebōs ta ktismata sebousin᾽ ei dię̄rēmena ta tēs proskynoumenēs physeōs, dię̄rēmena kai ta tēs proskynēseōs estō par᾽ autois all᾽ oude meta tou aiōniou ta prosphata proskynēthēsetai. prosphaton gar hapan to archēn eilēphos, epeidē polys kai ametros ho pro tōn aiōnōn.
For either we must conceive of the whole Trinity in natural and true glory, or we shall be forced to speak of a unit and no longer of a Trinity, or else not to number created works with the Creator, nor creatures with the Master of all, nor the sanctified with the one who sanctifies, just as nothing that was made is numbered with the Trinity. But baptism and invocation and worship are in the name of the holy Trinity. For if there are three glories, let there ⟨also⟩ be three worships among those who impiously worship creatures; if the things of the nature that is worshiped are divided, let the acts of worship be divided too among them. But what is recent will not be worshiped together with the eternal. For everything that has received a beginning is recent, since the One who is before the ages is great and without measure.
Textual problem in this passage: see the notes.
Matt 28:19 (allusion, low confidence)
Notes and citation
Summary: Baptism and worship are in the name of the one Trinity, so none of the three can be a creature with a beginning.
- “Also” (καί) is a supplement by the editor (Lietzmann), marked by a stray bracket in the OCR.
Notes on the original text
- Digital text corrected (OCR stray bracket for the editor's supplement; OCR τ for γ): ἢ τὰρ → ἢ γὰρ; τρεῖς (καὶ → τρεῖς ⟨καὶ⟩.
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 9 (Lietzmann, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/9
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 10
10Lietzmann, 170
ὁ τοίνυν ἀρχήν τινα χρόνων τῆς τοῦ υἱοῦ ζωῆς καὶ τῆς τοῦ ἁγίου πνεύματος ὑποτιθέμενος χωρίζει κατὰ ταὐτὸν τῆς μετὰ τοῦ πατρὸς συναριθμήσεως τὸν υἱὸν καὶ τὸ πνεῦμα. δεῖ γάρ, ὥσπερ μίαν τὴν δόξαν ὁμολογοῦμεν, οὕτως καὶ μίαν τὴν οὐσίαν ἤτοι θεότητα καὶ μίαν τὴν ἀειδιότητα τῆς τριάδος ὁμολογεῖν.
ho toinyn archēn tina chronōn tēs tou huiou zōēs kai tēs tou hagiou pneumatos hypotithemenos chōrizei kata tauton tēs meta tou patros synarithmēseōs ton huion kai to pneuma. dei gar, hōsper mian tēn doxan homologoumen, houtōs kai mian tēn ousian ētoi theotēta kai mian tēn aeidiotēta tēs triados homologein.
Whoever, then, supposes some beginning in time for the life of the Son and of the Holy Spirit, by that very fact separates the Son and the Spirit from being numbered with the Father. For as we confess one glory, so we must also confess one substance, that is, one Godhead, and one eternity of the Trinity.
Notes and citation
Summary: A temporal beginning for the Son or Spirit would separate them from the Father, but the Trinity has one glory, substance, and eternity.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 10 (Lietzmann, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-10) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 11
11Lietzmann, 170
Κεφάλαιον δὲ τῆς σωτηρίας ἡμῶν ἣ τοῦ λόγου σάρκωσις. πιστεύομεν οὖν ἀναλλοιώτου μενούσης τῆς θεότητος τὴν σάρκωσιν τοῦ λόγου γεγενῆσθαι πρὸς ἀνακαίνωσιν τῆς ἀνθρωπότητος. οὔτε γὰρ ἄλλαξις οὔτε μετακίνησις οὔτε περικλεισμὸς ἐν πνεύματι γέγονεν περὶ τὴν [ἁγίαν] τοῦ θεοῦ δύναμιν, ἀλλ᾽ ἣ αὐτὴ διαμένουσα καὶ τὸ τῆς σαρκώσεως ἔργον ἐπλήρωσεν εἰς τὴν τοῦ κόσμου σωτηρίαν καὶ κατὰ τὸ ἀνθρώπινον ἐπὶ γῆς πολιτευσάμενος ὁ τοῦ θεοῦ λόγος τὴν θεϊκὴν ἐπὶ πάντα παρουσίαν ὁμοίως διεφύλαξεν, πάντα πεπληρωκὼς ἰδίως τε τῇ σαρκὶ συγκεκραμένος, καὶ τῶν περὶ σάρκα παθῶν γινομένων τὴν ἀπάθειαν ἣ δύναμις εἶχεν τὴν ἑαυτῆς.
Kephalaion de tēs sōtērias hēmōn hē tou logou sarkōsis. pisteuomen oun analloiōtou menousēs tēs theotētos tēn sarkōsin tou logou gegenēsthai pros anakainōsin tēs anthrōpotētos. oute gar allaxis oute metakinēsis oute perikleismos en pneumati gegonen peri tēn [hagian] tou theou dynamin, all᾽ hē autē diamenousa kai to tēs sarkōseōs ergon eplērōsen eis tēn tou kosmou sōtērian kai kata to anthrōpinon epi gēs politeusamenos ho tou theou logos tēn theïkēn epi panta parousian homoiōs diephylaxen, panta peplērōkōs idiōs te tę̄ sarki synkekramenos, kai tōn peri sarka pathōn ginomenōn tēn apatheian hē dynamis eichen tēn heautēs.
The chief point of our salvation is the Word's becoming flesh. We believe, then, that the Word's becoming flesh took place, the Godhead remaining unaltered, for the renewal of humanity. For no change, no displacement, no enclosing in spirit happened to the power of God; but remaining the same, it fulfilled the work of becoming flesh for the salvation of the world, and the Word of God, living on earth as a man, likewise kept his divine presence everywhere, filling all things and being blended in his own way with the flesh; and while the sufferings belonging to the flesh took place, the power kept its own freedom from suffering.
Notes and citation
Summary: The Word became flesh without change to his Godhead, remaining present everywhere and free from suffering while the flesh suffered.
- The editor (Lietzmann) brackets ἁγίαν (“holy”) before “power of God” as an addition to be deleted; it is left out here.
Notes on the original text
- Digital text corrected (OCR misreading): ἀναλλοιιίτου → ἀναλλοιώτου.
Topics: Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 11 (Lietzmann, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/11
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 12
12Lietzmann, 171
ἀσεβὴς οὖν ὁ τὸ πάθος ἀνάγων εἰς τὴν δύναμιν. ὁ γὰρ τῆς δόξης κύριος ἐν ἀνθρωπίνῳ σχήματι πέφηνε τὴν ἀνθρωπίνην οἰκονομίαν ἀναδεξάμενος ἐπὶ τῆς καὶ ταῖς μὲν πράξεσι τὸν νόμον πληρώσας ὑπὲρ ἀνθρώπων, τοῖς δὲ πάθεσι τὰ παθήματα διαλύσας καὶ τῷ θανάτῳ τὸν θάνατον ἀνελών, τῇ δὲ ἀναστάσει τὴν ζωὴν ἀνατείλας ᾿ οὗ καὶ τὴν παρουσίαν ἔνδοξον ἀπ᾽ οὐρανοῦ προσδοκῶμεν ἐπὶ τῇ τῶν ὅλων ζωῇ καὶ κρίσει, ἀναστάσεως νεκρῶν ἐσομένης εἰς τὸ πᾶσιν ἀνταποδοθῆναι κατ᾽ ἀξίαν.
asebēs oun ho to pathos anagōn eis tēn dynamin. ho gar tēs doxēs kyrios en anthrōpinǭ schēmati pephēne tēn anthrōpinēn oikonomian anadexamenos epi tēs kai tais men praxesi ton nomon plērōsas hyper anthrōpōn, tois de pathesi ta pathēmata dialysas kai tǭ thanatǭ ton thanaton anelōn, tę̄ de anastasei tēn zōēn anateilas ᾿ hou kai tēn parousian endoxon ap᾽ ouranou prosdokōmen epi tę̄ tōn holōn zōę̄ kai krisei, anastaseōs nekrōn esomenēs eis to pasin antapodothēnai kat᾽ axian.
Impious, then, is the one who refers the suffering to the power. For the Lord of glory appeared in human form, taking up the human dispensation on ⟨earth⟩: by his deeds he fulfilled the law on behalf of human beings, by his sufferings he undid sufferings, by his death he destroyed death, and by his resurrection he made life rise. We also await his glorious coming from heaven for the life and judgment of all, when there will be a resurrection of the dead, so that all may be repaid as they deserve.
1 Cor 2:8 (allusion, medium confidence) · Phil 2:7 (echo, low confidence)
Notes and citation
Summary: The suffering belongs not to the divine power; the Lord of glory fulfilled the law, destroyed death, rose, and will come to judge.
- “Earth” (γῆς) appears to have dropped out of the OCR after ἐπὶ τῆς; it is supplied by sense. “Lord of glory”: 1 Cor 2:8.
Notes on the original text
- Digital text corrected (OCR τ for γ): ὁ τὰρ → ὁ γὰρ.
Topics: Christology, Eschatology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 12 (Lietzmann, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/12
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 13
13Lietzmann, 171
Δεινὸν δὲ μελέτημά τινες κατὰ τῆς ἁγίας μελετῶσι τριάδος οἱ τρία πρόσωπα οὐκ εἶναι διισχυριζόμενοι, ὥσπερ ἀνυπόστατον εἰσάγοντες πρόσωπον " δι᾽ ἧς ἀποφεύγομεν τὸν Σαβέλλιον λέγοντα τὸν αὐτὸν πατέρα, τὸν αὐτὸν υἱόν. πατέρα μὲν λέγει εἶναι τὸν λαλοῦντα, υἱὸν δὲ τὸν λόγον ἐν τῷ πατρὶ μένοντα καὶ κατὰ καιρὸν τῆς δημιουργίας φαινόμενον, ἔπειτα μετὰ τὴν ἁπάντων πλήρωσιν τῶν πραγμάτων εἰς θεὸν ἀνατρέχοντα. [τὸ αὐτὸ δὲ καὶ περὶ τοῦ πνεύματος λέγει.]
Deinon de meletēma tines kata tēs hagias meletōsi triados hoi tria prosōpa ouk einai diischyrizomenoi, hōsper anypostaton eisagontes prosōpon " di᾽ hēs apopheugomen ton Sabellion legonta ton auton patera, ton auton huion. patera men legei einai ton lalounta, huion de ton logon en tǭ patri menonta kai kata kairon tēs dēmiourgias phainomenon, epeita meta tēn hapantōn plērōsin tōn pragmatōn eis theon anatrechonta. [to auto de kai peri tou pneumatos legei.]
Some practise a dreadful exercise against the holy Trinity, insisting that there are not three persons, as if they were bringing in a person without hypostasis. By this [confession] we escape Sabellius, who says that the same is Father and the same is Son. He says that the Father is the one who speaks and the Son is the Word that remains in the Father, appears at the time of creation, and then, after all things are completed, runs back up into God.
Notes and citation
Summary: Those who deny three persons fall into the error of Sabellius, who made Father and Son the same.
- “By this” renders δι᾽ ἧς, whose feminine antecedent is lost (perhaps “confession”). The editor (Lietzmann) brackets the closing sentence, “He says the same about the Spirit,” as an addition; it is left out here.
Notes on the original text
- Digital text corrected (stray mark in the OCR): 'ἔπειτα → ἔπειτα.
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 13 (Lietzmann, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/13
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 14
14Lietzmann, 172
πιστεύομεν γὰρ ἡμεῖς ὅτι τρία πρόσωπα μίαν ἔχοντα τὴν θεότητα δηλοῦνται, πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα. ἣ γὰρ θεότης μία φυσικῶς ἐν τριάδι μαρτυρουμένη τὴν ἑνότητα τῆς φύσεως βεβαιοῖ, ὅτιπερ καὶ ἴδιον μὲν πατρὸς κατὰ τὸ “εἷς θεὸς ὁ πατήρ”, πατρῷον δὲ τῷ υἱῷ κατὰ τὸ “θεὸς ἦν ὁ λόγος” καὶ τῷ πνεύματι δὲ παρὸν φυσικῶς τὸ πνεῦμα θεοῦ ὑπάρχειν καθὸ λέγει Παῦλος “ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν”.
pisteuomen gar hēmeis hoti tria prosōpa mian echonta tēn theotēta dēlountai, patēr kai huios kai hagion pneuma. hē gar theotēs mia physikōs en triadi martyroumenē tēn henotēta tēs physeōs bebaioi, hotiper kai idion men patros kata to “heis theos ho patēr”, patrǭon de tǭ huiǭ kata to “theos ēn ho logos” kai tǭ pneumati de paron physikōs to pneuma theou hyparchein katho legei Paulos “naos theou este kai to pneuma tou theou oikei en hymin”.
For we believe that three persons having one Godhead are made known: Father, Son, and Holy Spirit. For the Godhead, being one by nature and attested in a Trinity, confirms the unity of the nature: it is proper to the Father, according to “one God, the Father”; it belongs to the Son as his Father's, according to “the Word was God”; and it is present by nature to the Spirit, so that the Spirit is God's Spirit, as Paul says, “You are God's temple, and the Spirit of God dwells in you.”
1 Cor 8:6 (quotation, high confidence) · John 1:1 (quotation, high confidence) · 1 Cor 3:16 (quotation, high confidence)
Notes and citation
Summary: Three persons share one Godhead, which belongs to the Father, to the Son as the Father's, and to the Spirit as God's Spirit.
- Quotations: 1 Cor 8:6; John 1:1; 1 Cor 3:16.
Notes on the original text
- Digital text corrected (OCR ε for closing quotation mark; OCR ς for closing quotation mark): ὁ πατήρε, → ὁ πατήρ”,; ὁ λόγοςς → ὁ λόγος”.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 14 (Lietzmann, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/14
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 15
15Lietzmann, 172
πρόσωπον μὲν γὰρ ἑκάστου τὸ εἶναι αὐτὸ καὶ ὑφεστάναι δηλοῖ, θεότης δὲ πατρὸς ἴδιον, καὶ ὁπότε μία τῶν τριῶν ἣ θεότης λέγοιτο, τὴν πατρὸς ἰδιότητα παροῦσαν υἱῷ τε καὶ πνεύματι μαρτυρεῖ᾽ ὥστε εἰ μὲν ἐν τρισὶ προσώποις μία ῥηθήσεται ἣ θεότης, καὶ ἣ τριὰς διαβεβαιοῦται καὶ τὸ ἕν οὐ διακόπτεται καὶ ἣ πρὸς τὸν πατέρα φυσικὴ υἱοῦ τε καὶ πνεύματος ἑνότης ὁμολογεῖται" εἰ δὲ καὶ πρόσωπον ἕν λέγει τις ὥσπερ καὶ τὴν θεότητα μίαν, οὐκ ἔστιν ὡς ἕν τὰ δύο ἐν τῷ ἑνί.
prosōpon men gar hekastou to einai auto kai hyphestanai dēloi, theotēs de patros idion, kai hopote mia tōn triōn hē theotēs legoito, tēn patros idiotēta parousan huiǭ te kai pneumati martyrei᾽ hōste ei men en trisi prosōpois mia rhēthēsetai hē theotēs, kai hē trias diabebaioutai kai to hen ou diakoptetai kai hē pros ton patera physikē huiou te kai pneumatos henotēs homologeitai" ei de kai prosōpon hen legei tis hōsper kai tēn theotēta mian, ouk estin hōs hen ta dyo en tǭ heni.
For the person of each shows that it is, and subsists; Godhead is proper to the Father; and when the Godhead of the three is said to be one, it testifies that the Father's property is present in Son and Spirit. So if the Godhead is said to be one in three persons, the Trinity is confirmed, the one is not cut apart, and the natural unity of Son and Spirit with the Father is confessed. But if someone says one person, as he says one Godhead, then the two cannot be as one in the one.
Notes and citation
Summary: One Godhead in three persons keeps both the Trinity and the unity; one person would abolish the distinction.
- The last sentence is obscure in the Greek; it is translated literally.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 15 (Lietzmann, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/15
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 16
16Lietzmann, 172
γὰρ Παῦλος ἕνα μὲν ἐπὶ τῆς θεότητος τὸν πατέρα βοᾷ, ἕνα δὲ ἐπὶ τῆς κυριότητος τὸν υἱὸν λέγει" “εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, δι᾽ οὗ τὰ πάντα καὶ ἡμεῖς δι’ αὐτοῦ”. τοιγαροῦν ⟨εἰ⟩ εἷς μὲν θεός, κύριος δὲ εἷς, ἕν δὲ πρόσωπον καθὸ θεότης μιᾶς κυριότητος, καὶ πῶς πιστεύεται τὸ “ἐξ οὗ” καὶ “δι᾽ οὗ” ὡς προείρηται;
gar Paulos hena men epi tēs theotētos ton patera boą, hena de epi tēs kyriotētos ton huion legei" “heis theos ho patēr, ex hou ta panta kai hēmeis eis auton, kai heis kyrios Iēsous Christos, di᾽ hou ta panta kai hēmeis di’ autou”. toigaroun ⟨ei⟩ heis men theos, kyrios de heis, hen de prosōpon katho theotēs mias kyriotētos, kai pōs pisteuetai to “ex hou” kai “di᾽ hou” hōs proeirētai?
For Paul cries out that the Father is one with respect to Godhead and says that the Son is one with respect to lordship: “one God, the Father, from whom are all things, and we to him, and one Lord, Jesus Christ, through whom are all things, and we through him.” Therefore, ⟨if⟩ God is one and Lord is one, and the person is one inasmuch as it is the Godhead of one lordship, how then are “from whom” and “through whom,” as was said before, to be believed?
Textual problem in this passage: see the notes.
1 Cor 8:6 (quotation, high confidence)
Notes and citation
Summary: Paul's distinction of one God the Father “from whom” and one Lord “through whom” cannot stand if there is only one person.
- Quotation: 1 Cor 8:6. “If” (εἰ) is a supplement by the editor, marked by a stray bracket in the OCR.
Notes on the original text
- Digital text corrected (OCR stray bracket for the editor's supplement; OCR ε for closing quotation mark; OCR ς for closing quotation mark): δι’ αὐτοῦε. → δι’ αὐτοῦ”.; (εἰν εἷς → ⟨εἰ⟩ εἷς; “ἐξ οὖς → “ἐξ οὗ”.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 16 (Lietzmann, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/16
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 17
17Lietzmann, 172
καὶ οὐ διακόπτοντες ἡμεῖς τῆς θεότητος τὴν κυριότητα λέγομεν οὐδ᾽ ἀπαλλοτριοῦντες θατέρου θάτερον, ἀλλ’ οὕτως ἑνοῦντες ὡς ἔχει τὸ πρᾶγμα καὶ ἣ ἀλήθεια, καὶ θεὸν μὲν τὸν υἱὸν τῷ ἰδιώματι τοῦ πατρὸς καλοῦντες ὡς εἰκόνα καὶ γέννημα, κύριον δὲ τὸν πατέρα τῷ τοῦ ἑνὸς κυρίου προσαγορεύοντες ὀνόματι ὡς τούτου ἀρχὴν καὶ γεννήτορα. τὰ αὐτὰ δὲ καὶ περὶ τοῦ πνεύματος, ἑνότητα πρὸς τὸν υἱὸν ἔχοντος, ἣν ὁ υἱὸς πρὸς τὸν πατέρα’ ὥστε γνωριζέσθω μὲν ἣ ὑπόστασις τοῦ πατρὸς τῇ τοῦ θεοῦ προσηγορίᾳ, μὴ διατετμήσθω δὲ ταύτης ὁ υἱὸς ὡς ὧν ἐκ θεοῦ, γνωριζέσθω δὲ καὶ τὸ πρόσωπον. τοῦ υἱοῦ τῇ τοῦ κυρίου προσηγορίᾳ, μὴ χωριζέσθω δὲ ταύτης ὃ θεὸς κύριος ὧν ὡς κυρίου πατήρ᾽ καθὸ τῷ μὲν υἱῷ τὸ κυριεύειν ἴδιον, αὐτῷ δεδημιουργηκότι δι’ ἑαυτοῦ καὶ κυριεύοντι τῶν πεποιημένων, τῷ δὲ πατρὶ ἀνωτέρως ὑπάρχον ὡς πατρὶ τοῦ κυριεύοντος ὄντι.
kai ou diakoptontes hēmeis tēs theotētos tēn kyriotēta legomen oud᾽ apallotriountes thaterou thateron, all’ houtōs henountes hōs echei to pragma kai hē alētheia, kai theon men ton huion tǭ idiōmati tou patros kalountes hōs eikona kai gennēma, kyrion de ton patera tǭ tou henos kyriou prosagoreuontes onomati hōs toutou archēn kai gennētora. ta auta de kai peri tou pneumatos, henotēta pros ton huion echontos, hēn ho huios pros ton patera’ hōste gnōrizesthō men hē hypostasis tou patros tę̄ tou theou prosēgorią, mē diatetmēsthō de tautēs ho huios hōs hōn ek theou, gnōrizesthō de kai to prosōpon. tou huiou tę̄ tou kyriou prosēgorią, mē chōrizesthō de tautēs ho theos kyrios hōn hōs kyriou patēr᾽ katho tǭ men huiǭ to kyrieuein idion, autǭ dedēmiourgēkoti di’ heautou kai kyrieuonti tōn pepoiēmenōn, tǭ de patri anōterōs hyparchon hōs patri tou kyrieuontos onti.
And we do not speak of lordship by cutting it off from the Godhead, nor by estranging one from the other, but we unite them as the reality and the truth are: we call the Son God by the Father's property, as his image and offspring, and we address the Father as Lord by the name of the one Lord, as his origin and begetter. The same holds for the Spirit, who has the same unity with the Son that the Son has with the Father. So let the Father's hypostasis be recognized by the title “God,” but let the Son not be cut off from it, since he is from God; and let the Son's person be recognized by the title “Lord,” but let God not be separated from it, since he is Lord as the Father of the Lord. For lordship is proper to the Son, who himself created through himself and rules over what was made, while it belongs to the Father in a higher way, as being the Father of the one who rules.
Notes and citation
Summary: “God” marks the Father and “Lord” the Son, yet each title belongs to the other through the Father's begetting of the Son.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 17 (Lietzmann, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/17
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 18
18Lietzmann, 173
οὕτω δὴ καὶ θεὸν. ἕνα φαμὲν τὴν τριάδα, ἀλλ’ οὐχ ὡς ἐκ συνθέσεως τριῶν ἕνα εἰδότες (μέρος γὰρ ἅπαν ἀτελὲς τὸ ἐκ συνθέσεως ὑφιστάμενον), ἀλλ᾽ ὡς, ὅπερ ἐστὶν ὁ πατὴρ ἀρχικῶς τε καὶ γεννητικῶς, τοῦτο ὄντα τὸν υἱόν, εἰκόνα καὶ γέννημα τοῦ πατρός. ὥστε εἴ τις ἔροιτο Πῶς εἷς θεός, εἴπερ ἐκ θεοῦ θεὸς εἴη ὁ υἱός; ἐροῦμεν ὅτι Τῷ τῆς ἀρχῆς λόγῳ, καθ᾽ ὃν μία ἀρχὴ ὁ πατήρ. καὶ εἴ τις αὐτῶν πάλιν πυνθάνοιτο Πῶς εἷς κύριος, εἴπερ κύριος ὁ πατήρ; τοῦτο πάλιν ἀποκρινώμεθα Καθὸ τοῦ κυρίου ἐστὶ πατήρ. καὶ οὐκέτι ἡμῖν ἀπαντήσεται τὸ ἄπορον τοῦτο.
houtō dē kai theon. hena phamen tēn triada, all’ ouch hōs ek syntheseōs triōn hena eidotes (meros gar hapan ateles to ek syntheseōs hyphistamenon), all᾽ hōs, hoper estin ho patēr archikōs te kai gennētikōs, touto onta ton huion, eikona kai gennēma tou patros. hōste ei tis eroito Pōs heis theos, eiper ek theou theos eiē ho huios? eroumen hoti Tǭ tēs archēs logǭ, kath᾽ hon mia archē ho patēr. kai ei tis autōn palin pynthanoito Pōs heis kyrios, eiper kyrios ho patēr? touto palin apokrinōmetha Katho tou kyriou esti patēr. kai ouketi hēmin apantēsetai to aporon touto.
In this way, then, we also say that the Trinity is one God, not knowing it as one by a compound of three (for every part is imperfect, and so is whatever subsists by composition), but in that the Son is what the Father is as origin and begetter, being the Father's image and offspring. So if anyone should ask, “How is God one, if the Son is God from God?”, we shall say, “By the principle of origin, according to which the Father is the one origin.” And if any of them should ask again, “How is the Lord one, if the Father is Lord?”, we shall answer this in turn: “In that he is the Father of the Lord.” And this difficulty will no longer confront us.
Notes and citation
Summary: The Trinity is one God because the Father is the one origin, and one Lord because the Father is Father of the Lord.
Notes on the original text
- Digital text corrected (stray mark in the OCR): {πάλιν → πάλιν.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 18 (Lietzmann, 173; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-18) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 19
19Lietzmann, 173
καὶ πάλιν ἐὰν εἴπωσιν οἱ ἀσεβεῖς Πῶς οὐκ ἂν εἶεν τρεῖς θεοὶ τρία πρόσωπα, εἰ μίαν ἔχοιεν τὴν θεότητα; ἐροῦμεν Ἐπειδὴ ὁ θεὸς ἀρχὴ καὶ πατήρ ἐστιν τοῦ υἱοῦ, καὶ οὗτος εἰκών ἐστι καὶ γέννημα τοῦ πατρὸς καὶ οὐκ ἀδελφὸς αὐτοῦ, καὶ τὸ πνεῦμα ὡσαύτως πνεῦμα θεοῦ ἐστιν, ὡς γέγραπται “πνεῦμα ὁ θεός”.
kai palin ean eipōsin hoi asebeis Pōs ouk an eien treis theoi tria prosōpa, ei mian echoien tēn theotēta? eroumen Epeidē ho theos archē kai patēr estin tou huiou, kai houtos eikōn esti kai gennēma tou patros kai ouk adelphos autou, kai to pneuma hōsautōs pneuma theou estin, hōs gegraptai “pneuma ho theos”.
And again, if the impious say, “How would three persons not be three gods, if they have one Godhead?”, we shall say: “Because God is the origin and Father of the Son, and the Son is the image and offspring of the Father and not his brother, and the Spirit likewise is God's Spirit, as it is written, ‘God is spirit.’”
John 4:24 (quotation, high confidence)
Notes and citation
Summary: Three persons are not three gods, because the Son is the Father's offspring, not his brother, and the Spirit is God's Spirit.
- Quotation: John 4:24.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 19 (Lietzmann, 173; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/19
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 20
20Lietzmann, 174
καὶ ἄνωθεν δὲ ἐκ τοῦ προφήτου Δαβὶδ “τῷ λόγῳ κυρίου” δεδήλωται “τοὺς οὐρανοὺς ἐστερεῶσθαι καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαν τὴν δύναμιν αὐτῶν”. καὶ ἐν ἀρχῇ τῆς κοσμοποιίας γέγραπται οὕτως “καὶ τὸ πνεῦμα τοῦ θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος”. καὶ Παῦλος δὲ γράφων Ῥωμαίοις φησὶν “ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί, ἀλλ᾽ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν”.
kai anōthen de ek tou prophētou Dabid “tǭ logǭ kyriou” dedēlōtai “tous ouranous estereōsthai kai tǭ pneumati tou stomatos autou pasan tēn dynamin autōn”. kai en archę̄ tēs kosmopoiias gegraptai houtōs “kai to pneuma tou theou epephereto epanō tou hydatos”. kai Paulos de graphōn Rhōmaiois phēsin “hymeis de ouk este en sarki, all᾽ en pneumati, eiper pneuma theou oikei en hymin”.
And from of old it has been shown by the prophet David that “by the word of the Lord the heavens were made firm, and by the Spirit of his mouth all their host.” And at the beginning of the making of the world it is written thus: “and the Spirit of God was moving above the water.” And Paul, writing to the Romans, says, “But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you.”
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Gen 1:2 (quotation, high confidence) · Rom 8:9 (quotation, high confidence)
Notes and citation
Summary: David, Genesis, and Paul all speak of the Spirit of God.
- Quotations: Ps 33:6 (32:6 LXX); Gen 1:2; Rom 8:9.
Notes on the original text
- Digital text corrected (OCR ε for closing quotation mark; OCR ς for closing quotation mark): κυρίους → κυρίου”; αὐτῶνε. → αὐτῶν”..
Topics: Trinity, Scripture and canon
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 20 (Lietzmann, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/20
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 21
21Lietzmann, 174
καὶ πάλιν λέγει “εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὃ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν”. καὶ πάλιν “ὅσοι πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν᾽ οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ᾽ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ὦ κράζομεν ᾿Αββᾶ ὁ πατήρ”. καὶ πάλιν “ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ”.
kai palin legei “ei de to pneuma tou egeirantos Iēsoun ek nekrōn oikei en hymin, ho egeiras Christon ek nekrōn zōopoiēsei kai ta thnēta hymōn sōmata dia tou enoikountos autou pneumatos en hymin”. kai palin “hosoi pneumati theou agontai, houtoi huioi theou eisin᾽ ou gar elabete pneuma douleias palin eis phobon, all᾽ elabete pneuma huiothesias, en ō krazomen ᾿Abba ho patēr”. kai palin “alētheian legō en Christǭ, ou pseudomai, symmartyrousēs moi tēs syneidēseōs mou en pneumati hagiǭ”.
And again he says, “But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” And again, “All who are led by the Spirit of God are sons of God. For you did not receive a spirit of slavery to fall back into fear, but you received a Spirit of adoption, in whom we cry, ‘Abba, Father.’” And again, “I speak the truth in Christ, I do not lie; my conscience bears me witness in the Holy Spirit.”
Rom 8:11 (quotation, high confidence) · Rom 8:14–15 (quotation, high confidence) · Rom 9:1 (quotation, high confidence)
Notes and citation
Summary: Further texts of Romans on the Spirit of God.
- Quotations: Rom 8:11; 8:14–15; 9:1.
Notes on the original text
- Digital text corrected (OCR ε for closing quotation mark): ὁ πατήρε. → ὁ πατήρ”..
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 21 (Lietzmann, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-21) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 22
22Lietzmann, 174
καὶ πάλιν “ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου”. καὶ πάλιν φησὶν τοῖς αὐτοῖς “Ῥωμαίοις γράφων “τολμηροτέρως δὲ ἔγραψα ὑμῖν ἀπὸ μέρους ὡς ἐπαναμιμνήσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσάν μοι ἀπὸ τοῦ θεοῦ εἰς τὸ εἶναί με λειτουργὸν Ἰησοῦ Χριστοῦ εἰς τὰ ἔθνη, λειτουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἣ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος ἡγιασμένη ἐν πνεύματι ἁγίῳ ἔχω οὖν τὴν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν᾽ οὐ γὰρ τολμῶ τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι᾽ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος ἁγίου”. καὶ πάλιν “παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος”.
kai palin “ho de theos tēs elpidos plērōsai hymas pasēs charas kai eirēnēs en tǭ pisteuein eis to perisseuein hymas en tę̄ elpidi en dynamei pneumatos hagiou”. kai palin phēsin tois autois “Rhōmaiois graphōn “tolmēroterōs de egrapsa hymin apo merous hōs epanamimnēskōn hymas dia tēn charin tēn dotheisan moi apo tou theou eis to einai me leitourgon Iēsou Christou eis ta ethnē, leitourgounta to euangelion tou theou, hina genētai hē prosphora tōn ethnōn euprosdektos hēgiasmenē en pneumati hagiǭ echō oun tēn kauchēsin en Christǭ Iēsou ta pros ton theon᾽ ou gar tolmō ti lalein hōn ou kateirgasato Christos di᾽ emou eis hypakoēn ethnōn logǭ kai ergǭ, en dynamei sēmeiōn kai teratōn, en dynamei pneumatos hagiou”. kai palin “parakalō de hymas, adelphoi, dia tou kyriou hēmōn Iēsou Christou kai dia tēs agapēs tou pneumatos”.
And again, “May the God of hope fill you with all joy and peace in believing, so that you may abound in hope in the power of the Holy Spirit.” And again he says, writing to the same Romans, “But on some points I have written to you rather boldly, by way of reminding you, because of the grace given me by God to be a minister of Jesus Christ to the Gentiles, serving the gospel of God as a priest, so that the offering of the Gentiles may be acceptable, sanctified in the Holy Spirit. In Christ Jesus, then, I have reason to boast in what concerns God. For I will not venture to speak of anything except what Christ has worked through me to bring the Gentiles to obedience, by word and deed, in the power of signs and wonders, in the power of the Holy Spirit.” And again, “I appeal to you, brothers, through our Lord Jesus Christ and through the love of the Spirit.”
Rom 15:13 (quotation, high confidence) · Rom 15:15–19 (quotation, high confidence) · Rom 15:30 (quotation, high confidence)
Notes and citation
Summary: More texts of Romans in which the Holy Spirit works with God and Christ.
- Quotations: Rom 15:13; 15:15–19; 15:30.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 22 (Lietzmann, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/22
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 23
23Lietzmann, 175
καὶ ταῦτα μὲν γέγραπται ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ, ἐν δὲ τῇ πρὸς Κορινθίους πάλιν λέγει ὅτι “ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς ᾿ ἀνθρωπίνης σοφίας λόγοις, ἀλλ᾽ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, ἵνα ἣ πίστις ἡμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾽ ἐν δυνάμει θεοῦ”. καὶ πάλιν λέγει ὅτι “καθὼς γέγραπται Ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ὁ θεὸς ἡτοίμασεν τοῖς ἀγαπῶσιν αὐτόν, ἡμῖν δὲ ὁ θεὸς ἀπεκάλυψεν διὰ τοῦ πνεύματος ⟨αὐτοῦ⟩ " τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ”. καὶ πάλιν λέγει “ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ”.
kai tauta men gegraptai en tę̄ pros Rhōmaious epistolę̄, en de tę̄ pros Korinthious palin legei hoti “ho logos mou kai to kērygma mou ouk en peithois ᾿ anthrōpinēs sophias logois, all᾽ en apodeixei pneumatos kai dynameōs, hina hē pistis hēmōn mē ę̄ en sophią anthrōpōn all᾽ en dynamei theou”. kai palin legei hoti “kathōs gegraptai Ha ophthalmos ouk eiden kai ous ouk ēkousen kai epi kardian anthrōpou ouk anebē, ha ho theos hētoimasen tois agapōsin auton, hēmin de ho theos apekalypsen dia tou pneumatos ⟨autou⟩ " to gar pneuma panta ereuną kai ta bathē tou theou. tis gar oiden anthrōpōn ta tou anthrōpou, ei mē to pneuma tou anthrōpou to en autǭ? houtōs kai ta tou theou oudeis egnōken, ei mē to pneuma tou theou”. kai palin legei “psychikos de anthrōpos ou dechetai ta tou pneumatos tou theou”.
These things are written in the Letter to the Romans; and in the Letter to the Corinthians he again says, “My word and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, so that our faith might not rest in the wisdom of men but in the power of God.” And again he says, “As it is written, ‘What eye has not seen and ear has not heard, and what has not entered the heart of man, what God has prepared for those who love him,’ God has revealed to us through ⟨his⟩ Spirit. For the Spirit searches everything, even the depths of God. For who among men knows the things of a man except the spirit of the man that is in him? So also no one has known the things of God except the Spirit of God.” And again he says, “The natural man does not receive the things of the Spirit of God.”
Textual problem in this passage: see the notes.
1 Cor 2:4–5 (quotation, high confidence) · 1 Cor 2:9–11 (quotation, high confidence) · 1 Cor 2:14 (quotation, high confidence) · Isa 64:4 (allusion, low confidence)
Notes and citation
Summary: Texts of 1 Corinthians on the Spirit of God, who alone knows the depths of God.
- Quotations: 1 Cor 2:4–5; 2:9–11; 2:14. “Our faith” (ἡμῶν) is the reading of the text as printed (Paul: “your faith”). “His” (αὐτοῦ) is a supplement by the editor, marked by a stray bracket in the OCR.
Notes on the original text
- Digital text corrected (OCR stray marks for the editor's supplement; OCR ς for closing quotation mark; OCR τ for γ): τέτραπται → γέγραπται; (αὐτοῦ“ → ⟨αὐτοῦ⟩; θεοῦς”. → θεοῦ”.; θεοῦς. → θεοῦ”..
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 23 (Lietzmann, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-23) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 24
24Lietzmann, 175
Ὁρᾷς ὅτι πανταχοῦ τῆς γραφῆς πνεῦμα κηρύττεται τοῦ θεοῦ καὶ οὐδαμοῦ κτιστὸν ὀνομάζεται. τί δ᾽ ἂν εἴπωσιν οἱ ἀσεβεῖς, τοῦ κυρίου ἀποστέλλοντος τοὺς μαθητὰς “βαπτίζειν ἐν ὀνόματι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος”; ἀναντιρρήτως κοινωνίαν καὶ ἑνότητα ἔχοντα, καθ᾽ ἣν οὔτε θεότητες τρεῖς οὔτε κυριότητες οὔτε ἁγιότητες, ἀλλ᾽ ἀληθῶς, τῶν τριῶν προσώπων μενότων βεβαίως, τῶν τριῶν τὴν ἕνωσιν ὁμολογητέον. οὕτω γὰρ καὶ τὸ ἀποστέλλον καὶ τὸ ἀποστελλόμενον οἰκείως ἂν πιστεύοιτο, καθὸ πατὴρ τὸν υἱὸν ἀπέστειλεν καὶ υἱὸς τὸ πνεῦμα ἀποστέλλει ᾿ ἕν δὲ πρόσωπον οὐκ ἂν πέμψειεν αὐτὸ ἑαυτό. οὐκ ἂν γάρ τις εἴποι πατέρα σαρκωθέντα. τὰ γὰρ τῆς πίστεως ὁμολογήματα ταῖς τῶν αἱρέσεων οὐ συνδραμεῖται κακοδοξίαις. δεῖ δὲ τοῖς θείοις καὶ ἀποστολικοῖς δόγμασιν ἕπεσθαι τὰς ἡμετέρας ἐννοίας, οὐ τὰς ἡμετέρας ἀδυνάτους φαντασίας τὰ τῆς θείας πίστεως βιάζεσθαι δόγματα.
Horąs hoti pantachou tēs graphēs pneuma kēryttetai tou theou kai oudamou ktiston onomazetai. ti d᾽ an eipōsin hoi asebeis, tou kyriou apostellontos tous mathētas “baptizein en onomati tou patros kai tou huiou kai tou hagiou pneumatos”? anantirrētōs koinōnian kai henotēta echonta, kath᾽ hēn oute theotētes treis oute kyriotētes oute hagiotētes, all᾽ alēthōs, tōn triōn prosōpōn menotōn bebaiōs, tōn triōn tēn henōsin homologēteon. houtō gar kai to apostellon kai to apostellomenon oikeiōs an pisteuoito, katho patēr ton huion apesteilen kai huios to pneuma apostellei ᾿ hen de prosōpon ouk an pempseien auto heauto. ouk an gar tis eipoi patera sarkōthenta. ta gar tēs pisteōs homologēmata tais tōn haireseōn ou syndrameitai kakodoxiais. dei de tois theiois kai apostolikois dogmasin hepesthai tas hēmeteras ennoias, ou tas hēmeteras adynatous phantasias ta tēs theias pisteōs biazesthai dogmata.
You see that everywhere in Scripture the Spirit is proclaimed as God's and is nowhere called created. And what would the impious say, when the Lord sends the disciples “to baptize in the name of the Father and of the Son and of the Holy Spirit”? Beyond dispute [the three] have fellowship and unity, by which there are not three Godheads, nor three lordships, nor three holinesses; but truly, while the three persons remain firmly, the union of the three must be confessed. For in this way both the one who sends and the one who is sent can rightly be believed in, inasmuch as the Father sent the Son and the Son sends the Spirit; but one person would not send itself. For no one would say that the Father became flesh. The confessions of the faith will not run together with the false doctrines of the heresies. Our thoughts must follow the divine and apostolic doctrines, and our impossible fancies must not do violence to the doctrines of the divine faith.
Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: The baptismal command shows the three persons united without three Godheads, and their sending shows they are distinct.
- Quotation: Matt 28:19. μενότων in the OCR is read as μενόντων (“remain”).
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 24 (Lietzmann, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-24) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 25
25Lietzmann, 176
ἐὰν δὲ εἴπωσι Πῶς τρία πρόσωπα καὶ πῶς μία θεότης; ἐροῦμεν αὐτοῖς ὅτι Τρία μὲν πρόσωπα καθὸ ἕν μὲν θεοῦ πατρός, ἕν δὲ κυρίου υἱοῦ καὶ ἕν τοῦ ἁγίου πνεύματος, μία δὲ θεότης καθὸ τοῦ πατρὸς, ἑνὸς ὄντος, θεοῦ εἰκών ἐστιν ὃ υἱός, τουτέστι θεὸς ἐκ θεοῦ, καὶ τὸ πνεῦμα ὁμοίως καλεῖται τοῦ θεοῦ, καὶ τοῦτο φυσικῶς κατ᾽ αὐτὴν τὴν οὐσίαν, οὐ κατὰ μετουσίαν θεοῦ" καὶ μία τῆς τριάδος οὐσία, ὅπερ ἐπὶ τῶν ποιημάτων οὐκ ἔστιν.
ean de eipōsi Pōs tria prosōpa kai pōs mia theotēs? eroumen autois hoti Tria men prosōpa katho hen men theou patros, hen de kyriou huiou kai hen tou hagiou pneumatos, mia de theotēs katho tou patros, henos ontos, theou eikōn estin ho huios, toutesti theos ek theou, kai to pneuma homoiōs kaleitai tou theou, kai touto physikōs kat᾽ autēn tēn ousian, ou kata metousian theou" kai mia tēs triados ousia, hoper epi tōn poiēmatōn ouk estin.
If they say, “How three persons, and how one Godhead?”, we shall tell them: “Three persons, in that there is one of God the Father, one of the Lord the Son, and one of the Holy Spirit; but one Godhead, in that the Son is the image of the Father, who is one God, that is, he is God from God; and the Spirit likewise is called God's Spirit, and this by nature, in the very substance, not by participation in God.” And the substance of the Trinity is one, which is not the case with things that are made.
Notes and citation
Summary: There are three persons but one Godhead, since the Son is the Father's image and the Spirit is God's by nature, not by participation.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 25 (Lietzmann, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-25) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 26
26Lietzmann, 176
οὐ γὰρ μία οὐσία θεοῦ καὶ τῶν ποιημάτων, ὅτι οὐδὲν τούτων τῇ οὐσίᾳ θεός, ἀλλ’ οὐδὲ κύριος οὐδὲν τούτων κατ᾽ οὐσίαν, ἀλλ᾽ εἷς ὁ θεὸς ὁ πατὴρ καὶ εἷς κύριος ὁ υἱὸς καὶ ἕν τὸ πνεῦμα τὸ ἅγιον᾽ λέγομεν δὲ καὶ μίαν θεότητα καὶ μίαν κυριότητα καὶ μίαν ἁγιότητα τὴν τριάδα᾽ ὅτι τοῦ κυρίου ὁ πατὴρ ἀρχή, ἀιδίως αὐτὸν γεννήσας, καὶ πρωτότυπος τοῦ πνεύματος ὁ κύριος" οὕτως γὰρ καὶ ὁ πατὴρ κύριος καὶ ὁ υἱὸς θεὸς καὶ περὶ τοῦ θεοῦ εἴρηται ὅτι “πνεῦμα ὃ θεός”.
ou gar mia ousia theou kai tōn poiēmatōn, hoti ouden toutōn tę̄ ousią theos, all’ oude kyrios ouden toutōn kat᾽ ousian, all᾽ heis ho theos ho patēr kai heis kyrios ho huios kai hen to pneuma to hagion᾽ legomen de kai mian theotēta kai mian kyriotēta kai mian hagiotēta tēn triada᾽ hoti tou kyriou ho patēr archē, aidiōs auton gennēsas, kai prōtotypos tou pneumatos ho kyrios" houtōs gar kai ho patēr kyrios kai ho huios theos kai peri tou theou eirētai hoti “pneuma ho theos”.
For God and the things made do not have one substance, since none of them is God in substance; nor is any of them Lord in substance. But one is God, the Father, and one Lord, the Son, and one the Holy Spirit. And we speak of one Godhead and one lordship and one holiness of the Trinity, because the Father is the origin of the Lord, having begotten him eternally, and the Lord is the archetype of the Spirit. For in this way the Father is also Lord and the Son is also God, and of God it is said that “God is spirit.”
John 4:24 (quotation, high confidence)
Notes and citation
Summary: Creatures do not share God's substance; the Trinity has one Godhead, lordship, and holiness because the Father begets the Son eternally.
- Quotation: John 4:24.
Notes on the original text
- Digital text corrected (OCR garbled word split across a line): ὁ πα- TYP → ὁ πατὴρ.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 26 (Lietzmann, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/26
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-26) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 27
27Lietzmann, 176
Ὁμολογοῦμεν οὖν ἕνα θεὸν ἀληθινόν, μίαν ἀρχήν, καὶ ἕνα υἱόν, ἀληθινὸν θεὸν ἐξ ἀληθινοῦ θεοῦ, φυσικῶς τὴν πατρικὴν θεότητα ἔχοντα, τουτέστιν ὁμοούσιον τῷ πατρί, καὶ ἕν πνεῦμα ἅγιον φύσει καὶ ἀληθείᾳ τῶν πάντων ἁγιαστικὸν καὶ θεοποιὸν ἐκ τῆς οὐσίας τοῦ θεοῦ ὑπάρχον. τοὺς δὲ ἢ τὸν υἱὸν ἢ τὸ πνεῦμα τὸ ἅγιον κτίσμα λέγοντας ἀναθεματίζομεν, τὰ δὲ ἄλλα πάντα ὁμολογοῦμεν ποιήματα καὶ δοῦλα κτισθέντα ὑπὸ θεοῦ δι᾿ υἱοῦ ⟨καὶ⟩ ἐν πνεύματι ἁγίῳ ἁγιασθέντα.
Homologoumen oun hena theon alēthinon, mian archēn, kai hena huion, alēthinon theon ex alēthinou theou, physikōs tēn patrikēn theotēta echonta, toutestin homoousion tǭ patri, kai hen pneuma hagion physei kai alētheią tōn pantōn hagiastikon kai theopoion ek tēs ousias tou theou hyparchon. tous de ē ton huion ē to pneuma to hagion ktisma legontas anathematizomen, ta de alla panta homologoumen poiēmata kai doula ktisthenta hypo theou di᾿ huiou ⟨kai⟩ en pneumati hagiǭ hagiasthenta.
We confess, then, one true God, one origin; and one Son, true God from true God, having the Father's Godhead by nature, that is, of one substance with the Father; and one Holy Spirit, by nature and in truth sanctifying and deifying all things, existing from the substance of God. Those who say that either the Son or the Holy Spirit is a creature we anathematize; all other things we confess to be things made and servants, created by God through the Son ⟨and⟩ sanctified in the Holy Spirit.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The confession of one God, the Son of one substance with the Father, and the Holy Spirit from God's substance; those who call Son or Spirit a creature are anathematized.
- “And” (καί) is a supplement by the editor, marked by stray marks in the OCR.
Notes on the original text
- Digital text corrected (OCR stray marks for the editor's supplement): (καὶ“ → ⟨καὶ⟩.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 27 (Lietzmann, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/27
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-27) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 28
28Lietzmann, 177
ἔτι ὁμολογοῦμεν τὸν υἱὸν τοῦ θεοῦ υἱὸν ἀνθρώπου γεγενῆσθαι, οὐκ ὀνόματι ἀλλὰ ἀληθείᾳ, προσλαβόντα σάρκα ἐκ Μαρίας παρθένου, καὶ εἶναι τέλειον αὐτὸν υἱὸν θεοῦ καὶ αὐτὸν υἱὸν ἀνθρώπου, ἕν πρόσωπον καὶ μίαν τὴν προσκύνησιν τοῦ λόγου καὶ τῆς σαρκὸς ἣν ἀνέλαβεν. καὶ ἀναθεματίζομεν τοὺς διαφόρους προσκυνήσεις ποιοῦντας, μίαν θεϊκὴν καὶ μίαν ἀνθρωπίνην, καὶ προσκυνοῦντας τὸν ἐκ Μαρίας ἄνθρωπον ὡς ἕτερον ὄντα παρὰ τὸν ἐκ θεοῦ θεόν. οἴδαμεν γὰρ ὅτι “ἐν ἀρχῇ μὲν ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος ”, γενόμενον δὲ αὐτὸν ἄνθρωπον διὰ τὴν ἡμετέραν σωτηρίαν προσκυνοῦμεν οὐχ ὡς ἴσον ἐν ἴσῳ γενόμενον τῷ σώματι, ἀλλ᾽ ὡς δεσπότην προσλαβόντα τὴν τοῦ δούλου μορφήν.
eti homologoumen ton huion tou theou huion anthrōpou gegenēsthai, ouk onomati alla alētheią, proslabonta sarka ek Marias parthenou, kai einai teleion auton huion theou kai auton huion anthrōpou, hen prosōpon kai mian tēn proskynēsin tou logou kai tēs sarkos hēn anelaben. kai anathematizomen tous diaphorous proskynēseis poiountas, mian theïkēn kai mian anthrōpinēn, kai proskynountas ton ek Marias anthrōpon hōs heteron onta para ton ek theou theon. oidamen gar hoti “en archę̄ men ēn ho logos kai ho logos ēn pros ton theon kai theos ēn ho logos ”, genomenon de auton anthrōpon dia tēn hēmeteran sōtērian proskynoumen ouch hōs ison en isǭ genomenon tǭ sōmati, all᾽ hōs despotēn proslabonta tēn tou doulou morphēn.
We further confess that the Son of God became Son of Man, not in name but in truth, taking flesh from the Virgin Mary; that he is himself perfect Son of God and himself Son of Man, one person; and that there is one worship of the Word and of the flesh that he took up. And we anathematize those who make different worships, one divine and one human, and who worship the man from Mary as someone other than the God from God. For we know that “in the beginning was the Word, and the Word was with God, and the Word was God”; and when he became man for our salvation, we worship him, not as one made equal on equal terms with the body, but as the Master who took the form of the servant.
John 1:1 (quotation, high confidence) · Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: The Son of God truly became Son of Man from Mary, one person receiving one worship with the flesh he took.
- Quotation: John 1:1; “form of the servant”: Phil 2:7. The anathema is aimed at those who worship Christ's humanity separately.
Topics: Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 28 (Lietzmann, 177; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/28
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 29
29Lietzmann, 178
ὁμολογοῦμεν τὸ πάθος τοῦ κυρίου κατὰ σάρκα, τὴν ἀνάστασιν ἐν δυνάμει θεότητος αὐτοῦ, τὴν εἰς οὐρανοὺς ἀνάβασιν, τὴν ἔνδοξον αὐτοῦ παρουσίαν ἐρχομένου ἐπὶ κρίσει ζώντων καὶ νεκρῶν καὶ ζωῇ αἰωνίῳ τῶν ἁγίων.
homologoumen to pathos tou kyriou kata sarka, tēn anastasin en dynamei theotētos autou, tēn eis ouranous anabasin, tēn endoxon autou parousian erchomenou epi krisei zōntōn kai nekrōn kai zōę̄ aiōniǭ tōn hagiōn.
We confess the Lord's suffering according to the flesh, his resurrection in the power of his Godhead, his ascent into heaven, and his glorious coming, when he comes for the judgment of living and dead and for the eternal life of the saints.
Notes and citation
Summary: Christ suffered in the flesh, rose by his divine power, ascended, and will come to judge.
Topics: Christology, Eschatology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 29 (Lietzmann, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/29
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 30
30Lietzmann, 178
Καὶ ἐπειδή τινες παρηνόχλησαν ἡμῖν, ἀνατρέπειν ἐπιχειροῦντες τὴν πίστιν ἡμῶν τὴν εἰς τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν, οὐ θεὸν σαρκωθέντα ὁμολογοῦντες αὐτὸν ἀλλὰ ἄνθρωπον θεῷ συναφθέντα, τούτου χάριν ὁμολογίαν ποιούμεθα περὶ τῆς προειρημένης πίστεως, ἐκβάλλοντες τὴν ἄπιστον ἀντιλογίαν. θεὸς γὰρ σαρκωθεὶς ἀνθρωπίνῃ σαρκὶ καθαρὰν ἔχει τὴν ἰδίαν ἐνέργειαν, νοῦς ἀήττητος ὧν τῶν ψυχικῶν καὶ σαρκικῶν παθημάτων καὶ ἄγων τὴν σάρκα καὶ τὰς σαρκικὰς κινήσεις θεϊκῶς τε καὶ ἀναμαρτήτως καὶ οὐ μόνον ἀκράτητος θανάτῳ, ἀλλὰ καὶ λύων θάνατον.
Kai epeidē tines parēnochlēsan hēmin, anatrepein epicheirountes tēn pistin hēmōn tēn eis ton kyrion hēmōn Iēsoun ton Christon, ou theon sarkōthenta homologountes auton alla anthrōpon theǭ synaphthenta, toutou charin homologian poioumetha peri tēs proeirēmenēs pisteōs, ekballontes tēn apiston antilogian. theos gar sarkōtheis anthrōpinę̄ sarki katharan echei tēn idian energeian, nous aēttētos hōn tōn psychikōn kai sarkikōn pathēmatōn kai agōn tēn sarka kai tas sarkikas kinēseis theïkōs te kai anamartētōs kai ou monon akratētos thanatǭ, alla kai lyōn thanaton.
And since some have troubled us, attempting to overturn our faith in our Lord Jesus Christ, confessing him not as God made flesh but as a man joined to God, we therefore make a confession concerning the faith stated above, casting out the unbelieving contradiction. For God, made flesh in human flesh, keeps his own activity pure, being a mind unconquered by the passions of soul and flesh, and leading the flesh and the movements of the flesh divinely and without sin; and he is not only not held fast by death, but also undoes death.
Notes and citation
Summary: Against those who call Christ a man joined to God, the author confesses God made flesh, whose divine mind ruled the flesh without sin.
- The divine Word as the “mind” of Christ's flesh is the distinctive teaching of Apollinaris, rejected by later councils; it is translated as written.
Topics: Christology, Heresy
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 30 (Lietzmann, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/30
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 31
31Lietzmann, 178
καὶ ἔστι θεὸς ἀληθινὸς ὁ ἄσαρκος ἐν σαρκὶ φανερωθείς, τέλειος τῇ ἀληθινῇ καὶ θείᾳ τελειότητι, οὐ δύο πρόσωπα οὐδὲ δύο φύσεις " οὐδὲ γὰρ τέσσαρα προσκυνεῖν λέγομεν, θεὸν καὶ υἱὸν θεοῦ καὶ ἄνθρωπον καὶ πνεῦμα ἅγιον. διὸ καὶ ἀναθεματίζομεν τοὺς οὕτως ἀσεβοῦντας, τοὺς ἄνθρωπον ἐν τῇ θείᾳ δοξολογίᾳ τιθέντας ᾿ ἡμεῖς γάρ φαμεν ἄνθρωπον γεγενῆσθαι τὸν τοῦ θεοῦ λόγον πρὸς σωτηρίαν ἡμῶν, ἵνα τὴν ὁμοίωσιν τοῦ ἐπουρανίου λάβωμεν καὶ θεοποιηθῶμεν πρὸς ὁμοιότητα τοῦ κατὰ φύσιν ἀληθινοῦ υἱοῦ τοῦ θεοῦ, κατὰ σάρκα δὲ υἱοῦ ἀνθρώπου κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
kai esti theos alēthinos ho asarkos en sarki phanerōtheis, teleios tę̄ alēthinę̄ kai theią teleiotēti, ou dyo prosōpa oude dyo physeis " oude gar tessara proskynein legomen, theon kai huion theou kai anthrōpon kai pneuma hagion. dio kai anathematizomen tous houtōs asebountas, tous anthrōpon en tę̄ theią doxologią tithentas ᾿ hēmeis gar phamen anthrōpon gegenēsthai ton tou theou logon pros sōtērian hēmōn, hina tēn homoiōsin tou epouraniou labōmen kai theopoiēthōmen pros homoiotēta tou kata physin alēthinou huiou tou theou, kata sarka de huiou anthrōpou kyriou hēmōn Iēsou Christou.
And he is true God, the one without flesh made manifest in flesh, perfect with the true and divine perfection, not two persons nor two natures. For we do not say that we worship four: God, and the Son of God, and a man, and the Holy Spirit. Therefore we also anathematize those who are impious in this way, who put a man into the divine doxology. For we say that the Word of God became man for our salvation, so that we might receive the likeness of the heavenly one and be made divine after the likeness of the one who is by nature the true Son of God and according to the flesh son of man, our Lord Jesus Christ.
1 Tim 3:16 (allusion, medium confidence) · 1 Cor 15:49 (allusion, medium confidence)
Notes and citation
Summary: Christ is one, not two persons or natures, so that no man is added to the worship of the Trinity; he became man so that we might be made divine.
- “Manifest in flesh”: 1 Tim 3:16; “the likeness of the heavenly one”: 1 Cor 15:49. The formula “not two natures” is Apollinaris's own; it is translated as written.
Notes on the original text
- Digital text corrected (stray letter in the OCR): τῇ δ θείᾳ → τῇ θείᾳ.
Topics: Christology, Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 31 (Lietzmann, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/31
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 32
32Lietzmann, 179
Πιστεύομεν τοίνυν εἰς ἕνα θεόν, τουτέστιν εἰς μίαν ἀρχήν, τὸν θεὸν τοῦ νόμου καὶ τοῦ εὐαγγελίου, δίκαιον καὶ ἀγαθόν, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, θεὸν ἀληθινόν, τουτέστιν εἰκόνα ἀληθινὴν τοῦ μόνου ἀληθινοῦ θεοῦ, δημιουργὸν πάντων ὁρατῶν τε καὶ ἀοράτων, υἱὸν θεοῦ καὶ γέννημα μονογενὲς καὶ ἀίδιον λόγον, ζῶντα καὶ ὑφεστῶτα. καὶ ἐνεργόν, ἀεὶ συνόντα τῷ πατρί, καὶ εἰς ἕν ἅγιον πνεῦμα, καὶ εἰς παρουσίαν ἔνδοξον τοῦ υἱοῦ τοῦ θεοῦ, σάρκα λαβόντος τὴν ἐκ παρθένου, τοῦ ἀνθ’ ἡμῶν ὑπομείναντος πάθη καὶ θάνατον καὶ ἐλθόντος εἰς ἀνάστασιν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναληφθέντος εἰς οὐρανούς, καὶ εἰς τὴν μέλλουσαν ἔνδοξον [αὐτοῦ] παρουσίαν, καὶ εἰς μίαν ἁγίαν ἐκκλησίαν, ἄφεσιν ἁμαρτιῶν, σαρκὸς ἀνάστασιν, ζωὴν αἰώνιον.
Pisteuomen toinyn eis hena theon, toutestin eis mian archēn, ton theon tou nomou kai tou euangeliou, dikaion kai agathon, kai eis hena kyrion Iēsoun Christon, theon alēthinon, toutestin eikona alēthinēn tou monou alēthinou theou, dēmiourgon pantōn horatōn te kai aoratōn, huion theou kai gennēma monogenes kai aidion logon, zōnta kai hyphestōta. kai energon, aei synonta tǭ patri, kai eis hen hagion pneuma, kai eis parousian endoxon tou huiou tou theou, sarka labontos tēn ek parthenou, tou anth’ hēmōn hypomeinantos pathē kai thanaton kai elthontos eis anastasin tę̄ tritę̄ hēmerą kai analēphthentos eis ouranous, kai eis tēn mellousan endoxon [autou] parousian, kai eis mian hagian ekklēsian, aphesin hamartiōn, sarkos anastasin, zōēn aiōnion.
We believe, then, in one God, that is, in one origin, the God of the law and of the gospel, just and good; and in one Lord Jesus Christ, true God, that is, true image of the only true God, maker of all things visible and invisible, Son of God and only-begotten offspring and eternal Word, living and subsisting and active, always with the Father; and in one Holy Spirit; and in the glorious coming of the Son of God, who took flesh from the Virgin, who for our sake endured sufferings and death, came to resurrection on the third day, and was taken up into heaven; and in the glorious coming that is to be; and in one holy church, forgiveness of sins, resurrection of the flesh, eternal life.
Col 1:15 (allusion, low confidence) · Col 1:16 (allusion, medium confidence)
Notes and citation
Summary: A creed: one God of law and gospel, one Lord Jesus Christ the eternal Word made flesh, one Holy Spirit, the church, forgiveness, resurrection, and eternal life.
- “The God of the law and of the gospel, just and good” answers the Marcionite division between a just God of the law and a good God of the gospel. The first “glorious coming” is the incarnation. The editor (Lietzmann) brackets αὐτοῦ (“his”) before the second “coming”; it is left out here.
Topics: Trinity, Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 32 (Lietzmann, 179; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-32) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 33
33Lietzmann, 180
ὁμολογοῦμεν ὁμοούσιον εἶναι τῷ πατρὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα καὶ μίαν τὴν οὐσίαν τῆς τριάδος, τουτέστιν μίαν θεότητα, φυσικῶς ἀγεννήτου μὲν ὄντος τοῦ πατρός, γεννηθέντος δὲ τοῦ υἱοῦ ἐκ πατρὸς ἀληθινῇ γεννήσει, οὐ ποιήσει τῇ ἐκ βουλήσεως, τοῦ τε πνεύματος ἐκ τῆς οὐσίας τοῦ πατρὸς δι᾽ υἱοῦ ἀιδίως ἐκπεμφθέντος, ἁγιαστικοῦ τῆς ὅλης κτίσεως.
homologoumen homoousion einai tǭ patri ton huion kai to hagion pneuma kai mian tēn ousian tēs triados, toutestin mian theotēta, physikōs agennētou men ontos tou patros, gennēthentos de tou huiou ek patros alēthinę̄ gennēsei, ou poiēsei tę̄ ek boulēseōs, tou te pneumatos ek tēs ousias tou patros di᾽ huiou aidiōs ekpemphthentos, hagiastikou tēs holēs ktiseōs.
We confess that the Son and the Holy Spirit are of one substance with the Father, and that the substance of the Trinity is one, that is, one Godhead: the Father being by nature unbegotten, the Son begotten from the Father by a true begetting, not by a making that proceeds from will, and the Spirit sent forth eternally from the substance of the Father through the Son, sanctifier of the whole creation.
Notes and citation
Summary: Son and Spirit are of one substance with the Father: the Son truly begotten, the Spirit eternally sent forth from the Father through the Son.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 33 (Lietzmann, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/33
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 34
34Lietzmann, 180
ὁμολογοῦμεν δὲ καὶ σαρκωθέντα τὸν λόγον καὶ φανερωθέντα ἐν σαρκικῇ γεννήσει τῇ ἐκ παρθένου, οὐκ ἐν ἀνθρώπῳ ἐνεργήσαντα. τοὺς δὲ κοινωνοῦντας τοῖς ἐκβάλλουσι τὸ ὁμοούσιον ὡς ἀλλότριον τῶν γραφῶν καί τι ἐκ τῆς τριάδος κτιστὸν λέγουσι καὶ χωρίζουσι τῆς μιᾶς φυσικῆς θεότητος ἀλλοτρίους ἡγούμεθα καὶ οὐδενὶ τῶν τοιούτων κοινωνοῦμεν.
homologoumen de kai sarkōthenta ton logon kai phanerōthenta en sarkikę̄ gennēsei tę̄ ek parthenou, ouk en anthrōpǭ energēsanta. tous de koinōnountas tois ekballousi to homoousion hōs allotrion tōn graphōn kai ti ek tēs triados ktiston legousi kai chōrizousi tēs mias physikēs theotētos allotrious hēgoumetha kai oudeni tōn toioutōn koinōnoumen.
We confess also that the Word became flesh and was made manifest in a birth in the flesh from the Virgin, not that he worked in a man. Those who are in communion with people who cast out the “of one substance” as foreign to the Scriptures, call something in the Trinity created, and separate it from the one natural Godhead, we consider aliens, and we hold communion with none of them.
Notes and citation
Summary: The Word himself was born in the flesh; those in communion with opponents of “of one substance” are refused communion.
Notes on the original text
- Digital text corrected (stray characters in the OCR): κοινωνοῦμεν. σ' → κοινωνοῦμεν..
Topics: Christology, Trinity, Heresy
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 34 (Lietzmann, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-34) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 35
35Lietzmann, 180
Εἷς θεὸς ὃ πατήρ, ἣ θεότης ἣ μόνη, θεὸς δὲ καὶ ὁ υἱός, εἰκὼν τῆς μιᾶς καὶ μόνης θεότητος ὧν ἀληθὴς κατὰ γέννησιν καὶ φύσιν, ἣν ἐκ τοῦ πατρὸς ἔχει, κύριος εἷς ὁ υἱός, ὡσαύτως δὲ καὶ τὸ πνεῦμα, τὴν τοῦ υἱοῦ κυριότητα διαπέμπον εἰς τὴν ἁγιαζομένην κτίσιν. υἱὸς ἐπεδήμησε κόσμῳ σάρκα ἐκ παρθένου λαβών, ἣν ἐπλήρωσεν ἁγίου πνεύματος εἰς τὸν πάντων ἡμῶν ἁγιασμόν, θανάτῳ δὲ παραδοὺς τὴν σάρκα τὸν θάνατον ἔλυσε διὰ τῆς ἀναστάσεως εἰς τὴν πάντων ἡμῶν ἀνάστασιν, ἀνῆλθεν δὲ εἰς οὐρανόν, ὑψῶν καὶ δοξάζων ἀνθρώπους ἐν ἑαυτῷ, ἔρχεται δὲ τὸ δεύτερον, ἀποκαθιστῶν ἡμῖν τὴν αἰώνιον ζωὴν [τοῖς πιστεύουσι καὶ τηροῦσι τὰς ἐντολὰς αὐτοῦ].
Heis theos ho patēr, hē theotēs hē monē, theos de kai ho huios, eikōn tēs mias kai monēs theotētos hōn alēthēs kata gennēsin kai physin, hēn ek tou patros echei, kyrios heis ho huios, hōsautōs de kai to pneuma, tēn tou huiou kyriotēta diapempon eis tēn hagiazomenēn ktisin. huios epedēmēse kosmǭ sarka ek parthenou labōn, hēn eplērōsen hagiou pneumatos eis ton pantōn hēmōn hagiasmon, thanatǭ de paradous tēn sarka ton thanaton elyse dia tēs anastaseōs eis tēn pantōn hēmōn anastasin, anēlthen de eis ouranon, hypsōn kai doxazōn anthrōpous en heautǭ, erchetai de to deuteron, apokathistōn hēmin tēn aiōnion zōēn [tois pisteuousi kai tērousi tas entolas autou].
God the Father is one, the only Godhead; and the Son is also God, being the true image of the one and only Godhead by begetting and by the nature he has from the Father; the Son is one Lord; and likewise the Spirit is one, sending the Son's lordship through to the creation that is being sanctified. The Son came to dwell in the world, taking flesh from the Virgin, which he filled with the Holy Spirit for the sanctification of us all; handing the flesh over to death, he undid death through the resurrection for the resurrection of us all; he went up into heaven, exalting and glorifying human beings in himself; and he is coming the second time, restoring eternal life to us.
Notes and citation
Summary: One God the Father, one Lord the Son, one Spirit; the Son took flesh, died, rose, ascended, and will come again to give eternal life.
- The editor (Lietzmann) brackets the final words, “to those who believe and keep his commandments,” as an addition; they are left out here.
Topics: Trinity, Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 35 (Lietzmann, 180; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/35
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 36
36Lietzmann, 181
εἷς υἱός, καὶ πρὸ τῆς σαρκώσεως καὶ μετὰ τὴν σάρκωσιν ὁ αὐτός, ἄνθρωπος καὶ θεός, ἑκάτερον ὡς ἕν. καὶ οὐχ ἕτερον μὲν πρόσωπον ὁ θεὸς λόγος, ἕτερον δὲ ἄνθρωπος Ἰησοῦς, ἀλλ’ αὐτὸς ὁ προὐπάρχων υἱὸς ἑνωθεὶς σαρκὶ ἐκ Μαρίας κατέστη, τέλειον καὶ ἅγιον καὶ ἀναμάρτητον ἄνθρωπον συνιστὰς ἑαυτὸν καὶ οἰκονομῶν εἰς ἀνανέωσιν ἀνθρωπότητος καὶ κόσμου παντὸς σωτήριον.
heis huios, kai pro tēs sarkōseōs kai meta tēn sarkōsin ho autos, anthrōpos kai theos, hekateron hōs hen. kai ouch heteron men prosōpon ho theos logos, heteron de anthrōpos Iēsous, all’ autos ho prouparchōn huios henōtheis sarki ek Marias katestē, teleion kai hagion kai anamartēton anthrōpon synistas heauton kai oikonomōn eis ananeōsin anthrōpotētos kai kosmou pantos sōtērion.
One Son, the same before the incarnation and after the incarnation, man and God, each as one. And the God Word is not one person and the man Jesus another; but the same pre-existing Son was united to flesh from Mary and so came to be, making himself a perfect, holy, and sinless man and ordering the dispensation for the renewal of humanity and the salvation of the whole world.
Notes and citation
Summary: The pre-existing Son and the man Jesus are not two persons; the same Son united himself to flesh from Mary.
Topics: Christology
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 36 (Lietzmann, 181; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/36
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 37
37Lietzmann, 181
θεὸς ὁ πατήρ, τέλειον ὧν πρόσωπον, τέλειον ἔχει τὸν λόγον ἐξ αὐτοῦ γεγεννημένον ἀληθῶς, οὐχ ὡς λόγον λαλούμενον οὐδὲ καθ᾽ υἱοθεσίαν υἱόν, ὡς ἄγγελοι καὶ ἄνθρωποι υἱοὶ θεοῦ καλοῦνται, ἀλλὰ υἱὸν φύσει θεόν᾽ τέλειον δὲ καὶ τὸ πνεῦμα τὸ ἅγιον ἐκ θεοῦ δι᾽ υἱοῦ χορηγούμενον εἰς τοὺς υἱοθετουμένους, ζῶν καὶ ζωοποιόν, ἅγιον καὶ ἁγιαστικὸν τῶν μεταλαμβανόντων αὐτοῦ, οὐχ ὡς ὑπὸ ἀνθρώπου πνοὴν ἐμπνευσθεῖσαν ἀνυπόστατον, ἀλλ᾽ ἐκ θεοῦ ζῶσαν, δι᾽ ὅπερ ἣ τριὰς προσκυνητὴ ⟨καὶ⟩ δοξαστὴ καὶ τιμία καὶ σεβάσμιος, πατρὸς μὲν ἐν υἱῷ νοουμένου, καθότι υἱὸς ἐξ αὐτοῦ, υἱοῦ δὲ ἐν πατρὶ δοξαζομένου, καθό ἐστιν ἐκ πατρός, φανερουμένου ἐν πνεύματι ἁγίῳ τοῖς ἁγιαζομένοις.
theos ho patēr, teleion hōn prosōpon, teleion echei ton logon ex autou gegennēmenon alēthōs, ouch hōs logon laloumenon oude kath᾽ huiothesian huion, hōs angeloi kai anthrōpoi huioi theou kalountai, alla huion physei theon᾽ teleion de kai to pneuma to hagion ek theou di᾽ huiou chorēgoumenon eis tous huiothetoumenous, zōn kai zōopoion, hagion kai hagiastikon tōn metalambanontōn autou, ouch hōs hypo anthrōpou pnoēn empneustheisan anypostaton, all᾽ ek theou zōsan, di᾽ hoper hē trias proskynētē ⟨kai⟩ doxastē kai timia kai sebasmios, patros men en huiǭ nooumenou, kathoti huios ex autou, huiou de en patri doxazomenou, katho estin ek patros, phaneroumenou en pneumati hagiǭ tois hagiazomenois.
God the Father, being a perfect person, has the Word perfect, truly begotten from him, not as a word that is spoken, nor a son by adoption, as angels and human beings are called sons of God, but a Son who is God by nature. Perfect also is the Holy Spirit, supplied from God through the Son to those being adopted, living and life-giving, holy and sanctifying those who partake of him, not a breath without hypostasis breathed out as by a human being, but living from God. Therefore the Trinity is worshiped ⟨and⟩ glorified, honored and venerated: the Father understood in the Son, inasmuch as the Son is from him, and the Son glorified in the Father, inasmuch as he is from the Father, and made manifest in the Holy Spirit to those being sanctified.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Word is the Father's true Son, not a spoken word, and the Spirit is a living person, not a breath; so the Trinity is worshiped.
- “And” (καί) is a supplement by the editor.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 37 (Lietzmann, 181; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/37
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 38
38Lietzmann, 181
Ὅτι δὲ σεβάσμιός ἐστιν ἣ ἁγία τριὰς μὴ χωριζομένη μηδὲ ἀλλοτριουμένη, τοῦτο διδάσκει ἡμᾶς Παῦλος ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ δευτέρᾳ λέγων οὕτως “ἣ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἣ ἀγάπη τοῦ θεοῦ καὶ ἣ κοινωνία. τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν”. καὶ πάλιν διὰ τῆς ἐπιστολῆς δηλοῖ λέγων “ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας θεὸς καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν”. ἔτι δὲ σαφέστερον ἐν τῇ αὐτῇ ἐπιστολῇ γράφει οὕτως “ἡνίκα ἄν ἀναγινώσκηται Μωυσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται" ἡνίκα δ᾽ ἂν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα; ὃ δὲ κύριος τὸ πνεῦμα. ὅπου δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία " ἡμεῖς. δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος”.
Hoti de sebasmios estin hē hagia trias mē chōrizomenē mēde allotrioumenē, touto didaskei hēmas Paulos en tę̄ pros Korinthious epistolę̄ deuterą legōn houtōs “hē charis tou kyriou hēmōn Iēsou Christou kai hē agapē tou theou kai hē koinōnia. tou hagiou pneumatos meta pantōn hymōn”. kai palin dia tēs epistolēs dēloi legōn “ho de bebaiōn hēmas syn hymin eis Christon kai chrisas theos kai sphragisamenos hēmas kai dous ton arrabōna tou pneumatos en tais kardiais hēmōn”. eti de saphesteron en tę̄ autę̄ epistolę̄ graphei houtōs “hēnika an anaginōskētai Mōysēs, kalymma epi tēn kardian autōn keitai" hēnika d᾽ an epistrepsę̄ pros kyrion, periaireitai to kalymma? ho de kyrios to pneuma. hopou de to pneuma kyriou, ekei eleutheria " hēmeis. de pantes anakekalymmenǭ prosōpǭ tēn doxan kyriou katoptrizomenoi tēn autēn eikona metamorphoumetha apo doxēs eis doxan, kathaper apo kyriou pneumatos”.
That the holy Trinity is to be venerated, not divided or estranged, Paul teaches us in the second letter to the Corinthians, saying thus: “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” And again he shows it in the letter, saying, “He who establishes us with you in Christ and has anointed us is God, who has also sealed us and given the pledge of the Spirit in our hearts.” And still more clearly he writes thus in the same letter: “Whenever Moses is read, a veil lies over their heart; but whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord, the Spirit.”
2 Cor 13:14 (quotation, high confidence) · 2 Cor 1:21–22 (quotation, high confidence) · 2 Cor 3:15–18 (quotation, high confidence)
Notes and citation
Summary: Texts of 2 Corinthians show the Father, Son, and Spirit together.
- Quotations: 2 Cor 13:14 (13:13 in the Greek numbering); 1:21–22; 3:15–18.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 38 (Lietzmann, 181; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-38) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 39
39Lietzmann, 182
καὶ πάλιν λέγει Παῦλος “ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς ὃ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ὑμῖν τὸν ἀρραβῶνα τοῦ πνεύματος”. καὶ πάλιν φησὶν “συνιστάνοντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις” καὶ τὰ ἑξῆς. εἶτα ἐπιφέρει λέγων “ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ”. ἰδοὺ γὰρ καὶ ἐνταῦθα ὥρισεν ὁ ἅγιος τὴν ἁγίαν τριάδα, ὀνομάσας θεὸν καὶ λόγον καὶ πνεῦμα ἅγιον.
kai palin legei Paulos “hina katapothę̄ to thnēton hypo tēs zōēs ho de katergasamenos hēmas eis auto touto theos, ho dous hymin ton arrabōna tou pneumatos”. kai palin phēsin “synistanontes heautous hōs theou diakonoi, en hypomonę̄ pollę̄, en thlipsesin, en anankais, en stenochōriais” kai ta hexēs. eita epipherei legōn “en chrēstotēti, en pneumati hagiǭ, en agapę̄ anypokritǭ, en logǭ alētheias, en dynamei theou”. idou gar kai entautha hōrisen ho hagios tēn hagian triada, onomasas theon kai logon kai pneuma hagion.
And again Paul says, “so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given you the pledge of the Spirit.” And again he says, “commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses,” and so on. Then he goes on, saying, “in kindness, in the Holy Spirit, in genuine love, in the word of truth, in the power of God.” See, here too the saint has defined the holy Trinity, naming God and Word and Holy Spirit.
2 Cor 5:4–5 (quotation, high confidence) · 2 Cor 6:4 (quotation, high confidence) · 2 Cor 6:6–7 (quotation, high confidence)
Notes and citation
Summary: More texts of 2 Corinthians naming God, the Word, and the Spirit together.
- Quotations: 2 Cor 5:4–5; 6:4; 6:6–7. The author takes “the word of truth” as the Word.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 39 (Lietzmann, 182; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-39) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 40
40Lietzmann, 182
καὶ πάλιν λέγει “οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός”. καὶ πάλιν “ἀλλὰ ἀπελούσασθε, ἀλλ᾽ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν”. καὶ πάλιν “ἢ οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; δοκῶ γὰρ κἀγὼ πνεῦμα θεοῦ ἔχειν”.
kai palin legei “ouk oidate hoti naos theou este kai to pneuma tou theou oikei en hymin? ei tis ton naon tou theou phtheirei, phtherei touton ho theos”. kai palin “alla apelousasthe, all᾽ hēgiasthēte, all᾽ edikaiōthēte en tǭ onomati tou kyriou hēmōn Iēsou Christou kai en tǭ pneumati tou theou hēmōn”. kai palin “ē ouk oidate hoti ta sōmata hymōn naos tou en hymin hagiou pneumatos estin, hou echete apo theou? dokō gar kagō pneuma theou echein”.
And again he says, “Do you not know that you are God's temple and the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him.” And again, “But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.” And again, “Or do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God?” “For I think that I too have the Spirit of God.”
1 Cor 3:16–17 (quotation, high confidence) · 1 Cor 6:11 (quotation, high confidence) · 1 Cor 6:19 (quotation, high confidence) · 1 Cor 7:40 (quotation, high confidence)
Notes and citation
Summary: Texts of 1 Corinthians on the Spirit of God dwelling in believers.
- Quotations: 1 Cor 3:16–17; 6:11; 6:19; 7:40. Unreadable marks in the OCR inside 1 Cor 6:11 have been removed.
Notes on the original text
- Digital text corrected (OCR τ for γ; stray marks in the OCR; unreadable OCR debris): ἀπελούσασθε (, ἀλλ᾽ ἡγιάσθητε”, → ἀπελούσασθε, ἀλλ᾽ ἡγιάσθητε,; ἐν τῷ "πο ον“ Da em ὀνόματι → ἐν τῷ ὀνόματι; δοκῶ τὰρ → δοκῶ γὰρ.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 40 (Lietzmann, 182; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/40
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-40) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 41
41Lietzmann, 183
καὶ πάλιν καὶ περὶ τῶν υἱῶν Ἰσραὴλ διαλαλῶν ὡς βαπτισθέντων ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ φησὶν ὅτι “πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα᾽ ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας" ἣ δὲ πέτρα ἦν ὁ Χριστός”. καὶ πάλιν λέγει “διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ἀνάθεμα Ἰησοῦν καὶ οὐδεὶς δύναται εἰπεῖν κύριον Ἰησοῦν εἰ μὴ ἐν πνεύματι ἁγίῳ. διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα, καὶ διαιρέσεις διακονιῶν εἰσιν καὶ ὁ αὑτὸς κύριος, καὶ διαιρέσεις ἐνεργημάτων εἰσὶν καὶ ὃ αὐτός ἐστι θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν " ἑκάστῳ δὲ δίδοται ἣ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ πνεύματι, ⟨ἄλλῳ χάρισμα ἰαμάτων ἐν τῷ αὐτῷ πνεύματι,⟩ ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διάκρισις πνευμάτων, ἑτέρῳ δὲ γένη γλωσσῶν, ⟨ἄλλῳ δὲ ἑρμηνεία γλωσσῶν⟩. πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἕν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἴδια ἑκάστῳ καθὼς βούλεται. καὶ καθάπερ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστι σῶμα, οὕτως καὶ ὁ Χριστός. καὶ γὰρ ἐν ἑνὶ πνεύματι πάντες ἡμεῖς εἰς ἕν σῶμα ἐβαπτίσθημεν”. καὶ πάλιν λέγει “εἰ μὲν γὰρ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον, ὃ οὐκ ἐδέξασθε, καλῶς ἀνείχεσθε”. ὁρᾷς ὅτι ἀχώριστόν ἐστι τὸ πνεῦμα τῆς θεότητος καὶ οὐκ ἄν τις εὐσεβῶς φρονῶν κτίσμα αὐτὸ ὑπολάβοι.
kai palin kai peri tōn huiōn Israēl dialalōn hōs baptisthentōn en tę̄ nephelę̄ kai en tę̄ thalassę̄ phēsin hoti “pantes to auto pneumatikon epion poma᾽ epinon gar ek pneumatikēs akolouthousēs petras" hē de petra ēn ho Christos”. kai palin legei “dio gnōrizō hymin hoti oudeis en pneumati theou lalōn legei anathema Iēsoun kai oudeis dynatai eipein kyrion Iēsoun ei mē en pneumati hagiǭ. diaireseis de charismatōn eisin, to de auto pneuma, kai diaireseis diakoniōn eisin kai ho hautos kyrios, kai diaireseis energēmatōn eisin kai ho autos esti theos ho energōn ta panta en pasin " hekastǭ de didotai hē phanerōsis tou pneumatos pros to sympheron. hǭ men gar dia tou pneumatos didotai logos sophias, allǭ de logos gnōseōs kata to auto pneuma, heterǭ de pistis en tǭ autǭ pneumati, ⟨allǭ charisma iamatōn en tǭ autǭ pneumati,⟩ allǭ de energēmata dynameōn, allǭ de prophēteia, allǭ de diakrisis pneumatōn, heterǭ de genē glōssōn, ⟨allǭ de hermēneia glōssōn⟩. panta de tauta energei to hen kai to auto pneuma, diairoun idia hekastǭ kathōs bouletai. kai kathaper to sōma hen estin kai melē polla echei, panta de ta melē tou sōmatos polla onta hen esti sōma, houtōs kai ho Christos. kai gar en heni pneumati pantes hēmeis eis hen sōma ebaptisthēmen”. kai palin legei “ei men gar erchomenos allon Iēsoun kēryssei, hon ouk ekēryxamen, ē pneuma heteron lambanete, ho ouk elabete, ē euangelion heteron, ho ouk edexasthe, kalōs aneichesthe”. horąs hoti achōriston esti to pneuma tēs theotētos kai ouk an tis eusebōs phronōn ktisma auto hypolaboi.
And again, speaking of the sons of Israel as baptized in the cloud and in the sea, he says that “all drank the same spiritual drink; for they drank from a spiritual rock that followed them, and the rock was Christ.” And again he says, “Therefore I make known to you that no one speaking in the Spirit of God says ‘Jesus is accursed,’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit. Now there are varieties of gifts, but the same Spirit; and varieties of services, and the same Lord; and varieties of workings, and it is the same God who works all things in all. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, ⟨to another gifts of healing in the same Spirit,⟩ to another workings of miracles, to another prophecy, to another discernment of spirits, to another kinds of tongues, ⟨to another interpretation of tongues⟩. All these are worked by one and the same Spirit, who distributes to each individually as he wills. For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body.” And again he says, “For if someone comes and preaches another Jesus whom we did not preach, or you receive a different spirit, which you did not receive, or a different gospel, which you did not accept, you put up with it well enough.” You see that the Spirit is inseparable from the Godhead, and no one who thinks piously would take the Spirit to be a creature.
Textual problem in this passage: see the notes.
1 Cor 10:1–4 (quotation, high confidence) · 1 Cor 12:3–13 (quotation, high confidence) · 2 Cor 11:4 (quotation, high confidence)
Notes and citation
Summary: Texts of 1 and 2 Corinthians show the Spirit working with the Lord and God, inseparable from the Godhead.
- Quotations: 1 Cor 10:3–4; 12:3–13; 2 Cor 11:4. The clauses in angle brackets are supplements by the editor (Lietzmann). In 2 Cor 11:4 the OCR's ἂν εἴχεσθε is read as Paul's ἀνείχεσθε (“you put up with it”).
Notes on the original text
- Digital text corrected (OCR stray marks for the editor's supplement; OCR word split; the text of 2 Cor 11:4; stray letter (footnote mark) in the OCR; stray marks in the OCR): (ἄλλῳ χάρισμα ἰαμάτων ἐν τῷ αὐτῷ πνεύματι,“ → ⟨ἄλλῳ χάρισμα ἰαμάτων ἐν τῷ αὐτῷ πνεύματι,⟩; (ἄλλῳ δὲ ἑρμηνεία γλωσσῶν“ → ⟨ἄλλῳ δὲ ἑρμηνεία γλωσσῶν⟩; ἐβαπτίσθημεν”α. → ἐβαπτίσθημεν”.; ὃν οὐκ "“ ἐκηρύξαμεν → ὃν οὐκ ἐκηρύξαμεν; καλῶς ἂν εἴχεσθε → καλῶς ἀνείχεσθε.
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 41 (Lietzmann, 183; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/41
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 42
42Lietzmann, 184
ἐν δὲ τῇ πρὸς Ἑβραίους ἐπιστολῇ πάλιν γράφει οὕτως “πῶς ἡμεῖς ἐκφευξόμεθα, τηλικαύτης ἀμελήσαντες σωτηρίας; ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι ὑπὸ τοῦ κυρίου διὰ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις καὶ τέρασι καὶ ποικίλαις δυνάμεσι καὶ πνεύματος ἁγίου μερισμοῖς”. καὶ πάλιν ἐν τῇ αὐτῇ ἐπιστολῇ φησιν “διό, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον ᾿Αεὶ πλανῶνται τῇ καρδίᾳ αὐτῶν, διότι οὐκ ἔγνωσαν τὰς ὁδούς μου, ὡς ὥμοσα ἐν τῇ ὀργῇ μου Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου”. κἀνταῦθα. ἀκουέτωσαν Παύλου μηδαμῶς χωρίζοντος τὸ πνεῦμα τὸ ἅγιον τῆς θεότητος τοῦ πατρὸς καὶ τοῦ υἱοῦ, ἀλλὰ σαφῶς δηλοῦντος τὴν τοῦ ἁγίου πνεύματος διαλαλιὰν ἐκ προσώπου τοῦ θεοῦ ὑπάρχουσαν καὶ οὕτως ὡς ἀπὸ θεοῦ εἰρημένην, καθὼς ἀποδέδοται ἐν τοῖς προειρημένοις ῥητοῖς.
en de tę̄ pros Hebraious epistolę̄ palin graphei houtōs “pōs hēmeis ekpheuxometha, tēlikautēs amelēsantes sōtērias? hētis archēn labousa laleisthai hypo tou kyriou dia tōn akousantōn eis hēmas ebebaiōthē, synepimartyrountos tou theou sēmeiois kai terasi kai poikilais dynamesi kai pneumatos hagiou merismois”. kai palin en tę̄ autę̄ epistolę̄ phēsin “dio, kathōs legei to pneuma to hagion Sēmeron ean tēs phōnēs autou akousēte, mē sklērynēte tas kardias hymōn, hōs en tǭ parapikrasmǭ kata tēn hēmeran tou peirasmou en tę̄ erēmǭ, hou epeirasan me hoi pateres hymōn, edokimasan me kai eidon ta erga mou tessarakonta etē dio prosōchthisa tę̄ geneą tautę̄ kai eipon ᾿Aei planōntai tę̄ kardią autōn, dioti ouk egnōsan tas hodous mou, hōs hōmosa en tę̄ orgę̄ mou Ei eiseleusontai eis tēn katapausin mou”. kantautha. akouetōsan Paulou mēdamōs chōrizontos to pneuma to hagion tēs theotētos tou patros kai tou huiou, alla saphōs dēlountos tēn tou hagiou pneumatos dialalian ek prosōpou tou theou hyparchousan kai houtōs hōs apo theou eirēmenēn, kathōs apodedotai en tois proeirēmenois rhētois.
In the Letter to the Hebrews he again writes thus: “How shall we escape if we neglect so great a salvation? It was first spoken by the Lord and was confirmed to us by those who heard, while God bore witness with them by signs and wonders and various miracles and by distributions of the Holy Spirit.” And again in the same letter he says, “Therefore, as the Holy Spirit says, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness, where your fathers tested me, put me to the proof, and saw my works for forty years. Therefore I was provoked with this generation and said, “They always go astray in their heart; they have not known my ways.” As I swore in my wrath, “They shall not enter my rest.”’” Here too let them listen to Paul, who in no way separates the Holy Spirit from the Godhead of the Father and of the Son, but clearly shows that the speech of the Holy Spirit comes from the person of God and so is spoken as from God, as has been set out in the passages quoted above.
Heb 2:3–4 (quotation, high confidence) · Heb 3:7–11 (quotation, high confidence) · Ps 95:7–11 (94:7-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: Hebrews shows the Holy Spirit speaking as God, inseparable from the Godhead of Father and Son.
- Quotations: Heb 2:3–4; 3:7–11 (Ps 95:7–11; 94:7–11 LXX). The author takes Paul as the writer of Hebrews.
Topics: Trinity
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 42 (Lietzmann, 184; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/42
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Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.
Chapter 43
43Lietzmann, 184
διὰ τοῦτο γὰρ εἷς θεὸς ἣ ἁγία τριὰς πιστεύεται καὶ προσκυνεῖται κατὰ τὰ ἐκ τῆς θείας γραφῆς μαρτυρηθέντα, εἰ καὶ τὰ μάλιστα πανταχοῦ ἀπὸ τῶν θείων γραφῶν ἀναρίθμητοι διδασκαλίαι ἡμῖν ὑπάρχουσι, συμμαρτυροῦσαι τῇ ἀποστολικῇ καὶ ἐκκλησιαστικῇ πίστει.
dia touto gar heis theos hē hagia trias pisteuetai kai proskyneitai kata ta ek tēs theias graphēs martyrēthenta, ei kai ta malista pantachou apo tōn theiōn graphōn anarithmētoi didaskaliai hēmin hyparchousi, symmartyrousai tę̄ apostolikę̄ kai ekklēsiastikę̄ pistei.
For this reason the holy Trinity is believed in and worshiped as one God, according to what is attested from the divine Scripture; and indeed there are countless teachings available to us everywhere from the divine Scriptures that bear joint witness to the apostolic and ecclesiastical faith.
Notes and citation
Summary: The Trinity is believed in and worshiped as one God, as countless texts of Scripture attest.
Topics: Trinity, Scripture and canon
Cite (SBL): Apollinaris of Laodicea (attrib.), Fid. part. 43 (Lietzmann, 184; trans. Sophia Scriptura, https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/apollinaris-laodicea-kata-meros-pistis/43
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-apollinaris-laodicea-kata-meros-pistis-43) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Lietzmann, Apollinaris von Laodicea und seine Schule (1904), from a new OCR of the scan; no public-domain English exists, so each batch was re-read against the Greek.