We acknowledge that the Son and the Spirit are consubstantial with the Father, and that the substance of the Trinity is one, -- that is, that there is one divinity according to nature, the Father remaining unbegotten, and the Son being begotten of the Father in a true generation, and not in a formation by will, [344] and the Spirit being sent forth eternally from the substance of the Father through the Son, with power to sanctify the whole creation. And we further acknowledge that the Word was made flesh, and was manifested in the flesh-movement [345] received of a virgin, and did not simply energize in a man. And those who have fellowship with men that reject the consubstantiality as a doctrine foreign to the Scriptures, and speak of any of the persons in the Trinity as created, and separate that person from the one natural divinity, we hold as aliens, and have fellowship with none such. [346] There is one God the Father, and there is only one divinity. But the Son also is God, as being the true image of the one and only divinity, according to generation and the nature which He has from the Father. There is one Lord the Son; but in like manner there is the Spirit, who bears over [347] the Son's lordship to the creature that is sanctified. The Son sojourned in the world, having of the Virgin received flesh, which He filled with the Holy Spirit for the sanctification of us all; and having given up the flesh to death, He destroyed death through the resurrection that had in view the resurrection of us all; and He ascended to heaven, exalting and glorifying men in Himself; and He comes the second time to bring us again eternal life.

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Footnotes:

[344] poiesei ek bouleseos.

[345] kinesei. [For the spiritual kinesis, vol. iii. note 6, p. 622.]

[346] [Evidently after the Nicene Council; the consubstantiality, as a phrase and test of orthodoxy, belonging to the Nicene period.]

[347] diapempon.