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Add to Wishlist. Ships in 7 to 10 business days. Link Either by signing into your account or linking your membership details before your order is placed. Description Product Details Click on the cover image above to read some pages of this book! More Books in Christianity See All. In Stock. God is Good for You A defence of Christianity in troubled times. Unholy Trinity Stonewalled by the Catholic church and betrayed Who then is it that moves it?

For everything that is moved is moved by another thing. And who again is it that moves that? For the first mover is motionless, and that is the Deity. And must not that which is moved be circumscribed in space? The Deity, then, alone is motionless, moving the universe by immobility. So then it must be assumed that the Deity is incorporeal. But even this gives no true idea of His essence, to say that He is unbegotten, and without beginning, changeless and imperishable, and possessed of such other qualities as we are wont to ascribe to God and His environments.

For these do not indicate what He is, but what He is not. But when we would explain what the essence of anything is, we must not speak only negatively. In the case of God, however, it is impossible to explain what He is in His essence, and it befits us the rather to hold discourse about His absolute separation from all things.

For He does not belong to the class of existing things: not that He has no existence, but that He is above all existing things, nay even above existence itself. God then is infinite and incomprehensible and all that is comprehensible about Him is His infinity and incomprehensibility. But all that we can affirm concerning God does not shew forth God''s nature, but only the qualities of His nature. For when you speak of Him as good, and just, and wise, and so forth, you do not tell God''s nature but only the qualities of His nature.

Further there are some affirmations which we make concerning God which have the force of absolute negation: for example, when we use the term darkness, in reference to God, we do not mean darkness itself, but that He is not light but above light: and when we speak of Him as light, we mean that He is not darkness. We have, then, adequately demonstrated that there is a God, and that His essence is incomprehensible.

But that God is one and not many is no matter of doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shall have no other Gods before Me. But with those that do not believe in the Holy Scriptures we will reason thus. The Deity is perfect, and without blemish in goodness, and wisdom, and power, without beginning, without end, everlasting, uncircumscribed, and in short, perfect in all things.

Should we say, then, that there are many Gods, we must recognise difference among the many.

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For if there is no difference among them, they are one rather than many. But if there is difference among them, what becomes of the perfectness? For that which comes short of perfection, whether it be in goodness, or power, or wisdom, or time, or place, could not be God. But it is this very identity in all respects that shews that the Deity is one and not many. Again, if there are many Gods, how can one maintain that God is uncircumscribed?

For where the one would be, the other could not be. Further, how could the world be governed by many and saved from dissolution and destruction, while strife is seen to rage between the rulers? For difference introduces strife. And if any one should say that each rules over a part, what of that which established this order and gave to each his particular realm? For this would the rather be God. Therefore, God is one, perfect, uncircumscribed, maker of the universe, and its preserver and governor, exceeding and preceding all perfection.

So then this one and only God is not Wordless. And possessing the Word, He will have it not as without a subsistence, nor as having had a beginning, nor as destined to cease to be. For there never was a time when God was not Word: but He ever possesses His own Word, begotten of Himself, not, as our word is, without a subsistence and dissolving into air, but having a subsistence in Him and life and perfection, not proceeding out of Himself but ever existing within Himself.

For where could it be, if it were to go outside Him? For inasmuch as our nature is perishable and easily dissolved, our word is also without subsistence. But since God is everlasting and perfect, He will have His Word subsistent in Him, and everlasting trod living, and possessed of all the attributes of the Begetter. For just as absolute perfection is contemplated in the Father, so also is it contemplated in the Word that is begotten of Him. Moreover the Word must also possess Spirit.

For in fact even our word is not destitute of spirit; but in our case the spirit is something different from our essence. And it is this which in the moment of utterance becomes the articulate word, revealing in itself the force of the word. But in the case of the divine nature, which is simple and uncompound, we must confess in all piety that there exists a Spirit of God, for the Word is not more imperfect than our own word.

Now we cannot, in piety, consider the Spirit to be something foreign that gains admission into God from without, as is the case with compound natures like us. For to conceive of the Spirit that dwells in God as after the likeness of our own spirit, would be to drag down the greatness of the divine nature to the lowest depths of degradation. But we must contemplate it as an essential power, existing in its own proper and peculiar subsistence, proceeding from the Father anti resting in the Word, and shewing forth the Word, neither capable of disjunction from God in Whom it exists, and the Word Whose companion it is, nor poured forth to vanish into nothingness, but being in subsistence in the likeness of the Word, endowed with life, free volition, independent movement, energy, ever willing that which is good, and having power to keep pace with the will in all its decrees, having no beginning and no end.

For never was the Father at any time lacking in the Word, nor the Word in the Spirit. Thus because of the unity in nature, the error of the Greeks in holding that God is many, is utterly destroyed: and again by our acceptance of the Word and the Spirit, the dogma of the Jews is overthrown: and there remains of each party only what is profitable. On the one hand of the Jewish idea we have the unity of God''s nature, anti on the other, of the Greek, we have the distinction in subsistences and that only.

But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. And again , He sent His Word and healed them. But the word that is uttered is not sent, nor is it for ever settled. Job, too, says, The Spirit of God hath made me, and the breath of the Almighty hath given me life. Now the Spirit which is sent and makes and stablishes and conserves, is not mere breath that dissolves, any more than the mouth of God is a bodily member. For the conception of both must be such as harmonizes with the Divine nature.

We believe in Father and Son and Holy Spirit whereinto also we have been baptized. But always He was with the Father and in Him, everlastingly and without beginning begotten of Him. For there never was a time when the Father was and the Son was not, but always the Father and always the Son, Who was begotten of Him, existed together. For He could not have received the name Father apart from the Son: for if He were without the Son, He could not be the Father: and if He thereafter had the Son, thereafter He became the Father, not having been the Father prior to this, and He was changed from that which was not the Father and became the Father.

This is the worst form of blasphemy. In treating, then, of the generation of the Son, it is an act of impiety to say that time comes into play and that the existence of the Son is of later origin than the Father. For we hold that it is from Him, that is, from the Father''s nature, that the Son is generated.

And unless we grant that the Son co-existed from the beginning with the Father, by Whom He was begotten, we introduce change into the Father''s subsistence, because, not being the Father, He subsequently became the Father. For the creation, even though it originated later, is nevertheless not derived from the essence of God, but is brought into existence out of nothing by His will and power, and change does not touch God''s nature.

For generation means that the begetter produces out of his essence offspring similar in essence. But creation and making mean that the creator and maker produces from that which is external, and not out of his own essence, a creation of an absolutely dissimilar nature. Wherefore in God, Who alone is passionless and unalterable, and immutable, and ever so continueth, both begetting and creating are passionless. For being by nature passionless and not liable to flux, since He is simple and uncompound, He is not subject to passion or flux either in begetting or in creating, nor has He need of any co-operation.

For it is not natural that that which is brought into existence out of nothing should be co-eternal with what is without beginning and everlasting. There is this difference in fact between man''s making and God''s. Man can bring nothing into existence out of nothing, but all that he makes requires pre-existing matter for its basis, and he does not create it by will only, but thinks out first what it is to be and pictures it in his mind, and only then fashions it with his hands, undergoing labour and troubles, and often missing the mark and failing to produce to his satisfaction that after which he strives.

But God, through the exercise of will alone, has brought all things into existence out of nothing. Now there is the same difference between God and man in begetting and generating. For that which has no beginning has no end: but that which through grace is endless is assuredly not without beginning, as, witness, the angels.

But with man clearly it is otherwise, for generation is with him a matter of sex, and destruction and flux and increase and body clothe him round about, and he possesses a nature which is male or female. For the male requires the assistance of the female. And just as light is ever the product of fire, and ever is in it and at no time is separate from it, so in like manner also the Son is begotten of the Father and is never in any ways separate from Him, but ever is in Him.

But whereas the light which is produced from fire without separation, and abideth ever in it, has no proper subsistence of its own distinct from that of fire for it is a natural quality of fire , the Only-begotten Son of God, begotten of the Father without separation and difference and ever abiding in Him, has a proper subsistence of its own distinct froth that of the Father. The terms, 'Word' and 'effulgence,' then, are used because He is begotten of the Father without the union of two, or passion, or time, or flux, or separation: and the terms 'Son' and 'impress of the Father''s subsistence,' because He is perfect and has subsistence s and is in all respects similar to the Father, save that the Father is not begotten: and the term 'Only-begotten' because He alone was begotten alone of the Father alone.

For no other generation is like to the generation of the Son of God, since no other is Son of God. For though the Holy Spirit proceedeth from the Father, yet this is not generative in character but processional. This is a different mode of existence, alike incomprehensible and unknown, just as is the generation of the Son. Wherefore all the qualities the Father has are the Son''s, save that the Father is unbegotten, and this exception involves no difference in essence nor dignity, but only a different mode of coming into existence.

We have an analogy in Adam, who was not begotten for God Himself moulded him , and Seth, who was begotten for he is Adam''s son , and Eve, who proceeded out of Adam''s rib for she was not begotten. These do not differ from each other in nature, for they are human beings: but they differ in the mode of coming into existence.

But in the second significance there is no difference between essence and essence. For the first subsistence of all kinds of living creatures is agennhGos but not agenhGos. For they were created by the Creator, being brought into being by His Word, but they were not begotten, for there was no pre-existing form like themselves from which they might have been born.

But with the second signification it is quite otherwise. For the Father alone is ingenerate, no other subsistence having given Him being. And the Son alone is generate, for He was begotten of the Father''s essence without beginning and without time. And only the Holy Spirit proceedeth from the Father''s essence, not having been generated but simply proceeding. For this is the doctrine of Holy Scripture. But the nature of the generation and the procession is quite beyond comprehension. And this also it behoves us to know, that the names Fatherhood, Sonship and Procession, were not applied to the Holy Godhead by us: on the contrary, they were communicated to us by the Godhead, as the divine apostle says, Wherefore I bow the knee to the Father, from Whom is every family in heaven and on earth.

But if we say that the Father is the origin of the Son and greater than the. Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son for through His agency He made the ages , or superiority in any other respect save causation. And we mean by this, that the Son is begotten of the Father and not the Father of the Son, and that the Father naturally is the cause of the Son: just as we say in the same way not that fire proceedeth from light, but rather light from fire.

So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation. And just as we do not say that fire is of one essence and light of another, so we cannot say that the Father is of one essence and the Son of another: but both are of one and the same essence. And just as we say both that the fire shines and again that the light of the fire shines, So all things whatsoever the Father doeth, these also doeth the Son likewise 9a.

But whereas light possesses no proper subsistence of its own, distinct from that of the fire, the Son is a perfect subsistence, inseparable from the Father''s subsistence, as we have shewn above. For it is quite impossible to find in creation an image that will illustrate in itself exactly in all details the nature of the Holy Trinity. For how could that which is create and compound, subject to flux and change, circumscribed, formed and corruptible, clearly shew forth the super-essential divine essence, unaffected as it is in any of these ways?

Now it is evident that all creation is liable to most of these affections, and all from its very nature is subject to corruption. For the Father is without canst and unborn: for He is derived from nothing, but derives from Himself His being, nor does He derive a single quality from another. Rather He is Himself the beginning and cause of the existence of all things in a definite and natural manner. But the Son is derived from the Father after the manner of generation, and the Holy Spirit likewise is derived from the Father, yet not after the manner of generation, but after that of procession.

And we have learned that there is a difference between generation and procession, but the nature of that difference we in no wise understand. Further, the generation of the Son from the Father and the procession of the Holy Spirit are simultaneous. All then that the Son and the Spirit have is from the Father, even their very being: and unless the Father is, neither the Son nor the Spirit is. And unless the Father possesses a certain attribute, neither the Son nor the Spirit possesses it: and through the Father, that is, because of the Father''s existence, the Son and the Spirit exist, and through the Father, that is, because of the Father having the qualities, the Son and the Spirit have all their qualities, those of being unbegotten, and of birth and of procession being excepted.

For in these hypo-. For all that is composed of imperfect elements must necessarily be compound. But from perfect subsistences no compound can arise. Wherefore we do not speak of the form as from subsistences, but as in subsistences. But we speak of those things as imperfect which do not preserve the form of that which is completed out of them.

For stone and wood and iron are each perfect in its own nature, but with reference to the building that is completed out of them each is imperfect: for none of them is in itself a house. For compoundness is the beginning of separation. Owing to the three subsistences, there is no compoundness or confusion: while, owing to their having the same essence and dwelling in one another, and being the same in will, and energy, and power, and authority, and movement, so to speak, we recognise the indivisibility and the unity of God.

For verily there is one God, and His word and Spirit.

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Concerning the distinction of the three subsistences: and concerning the thing itself and our reason and thought in relation to it. One ought, moreover, to recognise that it is one thing to look at a matter as it is, and another thing to look at it in the light of reason and thought. In the case of all created things, the distinction of the subsistences is observed in actual fact.

For in actual fact Peter is seen to be separate from Paul. But the community and connection and unity are apprehended by reason and thought. For it is by the mind that we perceive that Peter and Paul are of the same nature and have one common nature. For both are living creatures, rational and mortal: and both are flesh, endowed with the spirit of reason and understanding. It is, then, by reason that this community of nature is observed. For here indeed the subsistences do not exist one within the other. But each privately and individually, that is to say, in itself, stands quite separate, having very many points that divide it from the other.

For they are both separated in space and differ in time, and are divided in thought, and power, and shape, or form, and habit, and temperament and dignity, and pursuits, and all differentiating properties, but above all, in the fact that they do not dwell in one another but are separated.

Hence it comes that we can speak of two, three, or many men. For there the community and unity are observed in fact, through the co-eternity of the subsistences, and through their having the same essence and energy and will and concord of mind, and then being identical in authority and power and goodness--I do not say similar but identical--and then movement by one impulse. For there is one essence, one goodness, one power, one will, one energy, one authority, one and the same, I repeat, not three resembling each other.

But the three subsistences have one and the same movement. For each one of them is related as closely to the other as to itself: that is to say that the Father, the Son, and the Holy Spirit are one in all respects, save those of not being begotten, of birth and of procession.

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But it is by thought that the difference is perceived. For we recognise one God: but only in the attributes of Fatherhood, Sonship, and Procession, both in respect of cause and effect and perfection of subsistence, that is, manner of existence, do we perceive difference.

For with reference to the uncircumscribed Deity we cannot speak of separation in space, as we can in our own case. For the subsistences dwell in one another, in no wise confused but cleaving together, according to the word of the Lord,. Wherefore we do not speak of three Gods, the Father, the Son, and the Holy Spirit, but rather of one God, the holy Trinity, the Son and Spirit being referred to one cause, and not compounded or coalesced according to the synaeresis of Sabellius.

For, as we said, they are made one not so as to commingle, but so as to cleave to each other, and they have their being in each other without any coalescence or commingling. Nor do the Son and the Spirit stand apart, nor are they sundered in essence according to the diaeresis of Arias. For the Deity is undivided amongst things divided, to put it concisely: and it is just like three suns cleaving to each other without separation and giving out light mingled and conjoined into one. When, then, we turn our eyes to the Divinity, and the first cause and the sovereignty and the oneness anti sameness, so to speak, of the movement and will of the Divinity, and the identity in essence and power and energy and lordship, what is seen by us is unity.

But when we look to those things in which the Divinity is, or, to put it more accurately, which are the Divinity, and those things which are in it through the first cause without time or distinction in glory or separation, that is to say, the subsistences of the Son and the Spirit, it seems to us a Trinity that we adore.

But if you eliminate the idea of a beginning from time, He is also without beginning: for the creator of times cannot be subject to time. The Holy Spirit is one Spirit, going forth from the Father, not in the manner of Sonship but of procession; so that neither has the Father lost His property of being unbegotten because He hath begotten, nor has the Son lost His property of being begotten because He was begotten of that which was unbegotten for how could that be so?

For a property is quite constant. For how could a property persist if it were variable, moveable, and could change into something else? Further, it should be understood that we do not speak of the Father as derived from any one, but we speak of Him as the Father of the Son. For if any one hath not the Spirit of Christ, he is none of His, saith the divine apostle.

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And we confess that He is manifested and imparted to us through the Son. It is just the same as in the case of the sun from which come both the ray and the radiance for the sun itself is the source of both the ray and the radiance , and it is through the ray that the radiance is imparted to us, and it is the radiance itself by which we are lightened and in which we participate. Further we do not speak of the Son of the Spirit, or of the Son as derived from the Spirit. The Deity is simple and uncompound.

But that which is composed of many and different elements is compound. If, then, we should speak of the qualities of being uncreate and without beginning and incorporeal and immortal and everlasting and good and creative and so forth as essential differences in the case of God, that which is composed of so many qualities will not be simple but must be compound. But this is impious in the extreme. Each then of the affirmations about God should be thought of as signifying not what He is in essence, but either something that it is impossible to make plain, or some relation to some of those things which are contrasts or some of those things that follow the nature, or an energy.

For He keeps all being in His own embrace, like a sea of essence infinite and unseen. For He saw all things before they were, holding them timelessly in His thoughts; and each one conformably to His voluntary anti timeless thought, which constitutes predetermination and image and pattern, comes into existence at the predetermined time.

Further, the terms 'without beginning,' ' incorruptible,' 'unbegotten,' as also 'uncreate,' 'incorporeal,' 'unseen,' and so forth, explain what He is not: that is to say, they tell us that His being had no beginning, that He is not corruptible, nor created, nor corporeaI, nor visible. Again, goodness and justice and piety and such like names belong to the nature, but do not explain His actual essence. Finally, Lord and King and names of that class indicate a relationship with their contrasts: for the name Lord has reference to those over whom the lord rules, and the name King to those under kingly authority, and the name Creator to the creatures, and the name Shepherd to the sheep he tends.

Therefore all these names must be understood as common to deity as a whole, and as containing the notions of sameness and simplicity and indivisibility and union: while the names Father, Son and Spirit, and cause, less and caused, and unbegotten and begotten, and procession contain the idea of separation: for these terms do not explain His essence, but the mutual relationship and manner of existence. Further, the true doctrine teacheth that the Deity is simple and has one simple energy, good and energising in all things, just as the sun''s ray, which warms all things and energises in each in harmony with its natural aptitude and receptive power, having obtained this form of energy from God, its Maker.

But quite distinct is all that pertains to the divine and benignant incarnation of the divine Word. For in that neither the Father nor the Spirit have any part at all, unless so far as regards approval and the working of inexplicable miracles which the God-Word,. Since we find many terms used symbolically in the Scriptures concerning God which are more applicable to that which has body, we should recognise that it is quite impossible for us men clothed about with this dense covering of flesh to understand or speak of the divine and lofty and immaterial energies of the Godhead, except by the use of images and types and symbols derived from our own life.

So then all the statements concerning God, that imply body, are symbols, but have a higher meaning: for the Deity is simple and formless. By God''s ears and hearing is meant His readiness to be propitiated and to receive our petitions: for it is this sense that renders us also kind to suppliants, inclining our ear to them more graciously.

God''s mouth and speech are His means of indicating His will; for it is by the mouth and speech that we make clear the thoughts that are in the heart: God''s food and drink are our concurrence to His will, for we, too, satisfy the necessities of our natural appetite through the sense of taste. And God''s sense of smell is His appreciation of our thoughts of and good will towards Him, for it is through this sense that we appreciate sweet fragrance.

And God''s countenance is the demonstration and manifestation of Himself through His works, for our manifestation is through the countenance. And God''s hands mean the effectual nature of His energy, for it is with our own hands that we accomplish our most useful and valuable work. And His right hand is His aid in prosperity, for it is the right hand that we also use when making anything of beautiful shape or of great value, or where much strength is required.

His handling is His power of accurate discrimination and exaction, even in the minutest and most secret details, for those whom we have handled cannot conceal from us aught within themselves. His feet and walk are His advent and presence, either for the purpose of bringing succour to the needy, or vengeance against enemies, or to perform any other action, for it is by using our feet that we come to arrive at any place.

His oath is the unchangeableness of His counsel, for it is by oath that we confirm our compacts with one another. His anger and fury are His hatred of and aversion to all wickedness, for we, too, hate that which is contrary to our mind and become enraged thereat. His forgetfulness and sleep and slumbering are His delay in taking vengeance on His enemies and the postponement of the accustomed help to His own. And to put it shortly, all the statements made about God that imply body have some hidden meaning and teach us what is above us by means of something familiar to ourselves, with the exception of any statement concerning the bodily sojourn of the God-Word.

For He for our safety took upon Himself the whole nature of man, the thinking spirit, the body, and all the properties of human nature, even the natural and blameless passions. And I shall add He is also the Father of all His creatures for God, Who brought us into being out of nothing, is in a stricter sense our Father than are our parents who have derived both being and begetting from Him : the shepherd of those who follow and are tended by Him: the radiance of those who are enlightened: the initiation of the initiated: the deification of the deified: the peace of those at discord: the simplicity of those who love simplicity: the unity of those who worship unity: of all beginning the beginning, super-essential be-.

The Deity being incomprehensible is also assuredly nameless.

St. John of Damascus – On the Orthodox Faith

Therefore since we know not His essence, let us not seek for a name for His essence. For names are explanations of actual things. But God, Who is good and brought us out of nothing into being that we might share in His goodness, and Who gave us the faculty of knowledge, not only did not impart to us His essence, but did not even grant us the knowledge of His essence. For it is impossible for nature to understand fully the supernatural.

Moreover, if knowledge is of things that are, how can there be knowledge of the super-essential? Through His unspeakable goodness, then, it pleased Him to be called by names that we could understand, that we might not be altogether cut off from the knowlege of Him but should have some notion of Him, however vague. Inasmuch, then, as He is incomprehensible, He is also unnameable. For He is not one of the things that are, but over all things. Some again have an affirmative signification, as indicating that He is the cause of all things.

For as the cause of all that is and of all essence, He is called both Ens and Essence. And as the cause of all reason and wisdom, of the rational and the wise, He is called both reason and rational, and wisdom and wise. Or rather those names are most appropriate to Him which are derived from what is most precious and most akin to Himself. That which is immaterial is more precious and more akin to Himself than that which is material, and the pure than the impure, and the holy than the unholy: for they have greater part in Him.

So then, sun and light will be more apt names for Him than darkness, and day than night, and life than death, and fire and spirit and water, as having life, than earth, and above all, goodness than wickedness: which is just to say, being more than not being. For goodness is existence and the cause of existence, but wickedness is the negation of goodness, that is, of existence. These, then, are the affirmations and the negations, but the sweetest names are a combination of both: for example, the super-essential essence, the Godhead that is more than God, the beginning that is above beginning and such like.

Further there are some affirmations about God which have in a pre-eminent degree the force of denial: for example, darkness: for this does not imply that God is darkness but that He is not light, but above light. God then is called Mind and Reason and Spirit and Wisdom and Power, as the cause of these, and as immaterial, and maker of all, and omnipotent 9b. And these names are common to the whole Godhead, whether affirmative or negative. And they are also used of each of the subsistences of the Holy Trinity in the very same and identical way and with their full significance.

For the Godhead is not compound but in three perfect subsistences, one perfect indivisible and uncompound God. And when I think of the relation of the three subsistences to each other, I perceive that the Father is super-essential Sun, source of goodness, fathomless sea of essence, reason, wisdom, power, light, divinity: the generating and productive source. He Himself then is mind, the depth of reason, begetter of the Word, and through the Word the Producer of the revealing Spirit.

And the Holy Spirit is the power of the Father revealing the hidden mysteries of His Divinity, proceeding from the Father through the Son in a manner known to Himself, but different from that of generation. Wherefore the Holy Spirit is the perfecter of the creation of the universe. For there is no impulse without Spirit. And we speak also of the Spirit of the Son, not as through proceeding from Him, but as proceeding through Him from the Father. For the Father alone is cause. Bodily place is the limit of that which contains, by which that which is contained is contained: for example, the air contains but the body is contained.

But it is not the whole of the containing air which is the place of the contained body, but the limit of the containing air, where it comes into contact with the contained body: and the reason is clearly because that which contains is not within that which it contains.

But there is also mental place where mind is active, and mental and incorporeal nature exists: where mind dwells and energises and is contained not in a bodily but in a mental fashion. For it is without form, and so cannot be contained as a body is. God, then, being immaterial and uncircumscribed, has not place. For He is His own place, filling all things and being above all things, and Himself maintaining all things.

Yet we speak of God having place and the place of God where His energy becomes manifest. For He penetrates everything without mixing with it, and imparts to all His energy in proportion to the fitness and receptive power of each: and by this I mean, a purity both natural and voluntary. For the immaterial is purer than the material, and that which is virtuous than that which is linked with vice.

Wherefore by the place of God is meant that which has a greater share in His energy and grace. For this reason the Heaven is His throne. For in it are the angels who do His will and are always glorifying Him. For this is His rest and the earth is His footstool. For in it He dwelt in the flesh among men. And His sacred flesh has been named the foot of God. The Church, too, is spoken of as the place of God: for we have set this apart for the glorifying of God as a sort of consecrated place wherein we also hold converse with Him.

Likewise also the places in which His energy becomes manifest to us, whether through the flesh or apart from flesh, are spoken of as the places of God. But it must be understood that the Deity is indivisible, being everywhere wholly in His entirety and not divided up part by part like that which has body, but wholly in everything and wholly above everything. Concerning the place of angel and spirit, and concerning the uncircumscribed. The angel, although not contained in place with figured form as is body, yet is spoken of as being in place because he has a mental presence and energises in accordance with his nature, and is not elsewhere but has his mental limitations there where he energises.

For it is impossible to energise at the same time in different places. For to God alone belongs the power of energising everywhere.

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Further the soul is bound up with the body. That which is comprehended in place or time or apprehension is circumscribed: while that which is contained by none of these is uncircumscribed. Wherefore the Deity alone is uncircumscribed, being without beginning and without end, and containing all things, and in no wise apprehended. But the angel is circumscribed alike in time for His being had commencement and in place but mental space, as we said above and in apprehension. For they know somehow the nature of each other and have their bounds perfectly defined by the Creator.

Bodies in short are circumscribed both in beginning and end, and bodily place and apprehension. God and the father, and the Son, and the Holy Spirit. And concerning the Word and the Spirit. The Deity, then, is quite unchangeable and invariable. For all things which are not in our hands He hath predetermined by His foreknowledge, each in its own proper and peculiar time and place. And accordingly the Father judgeth no one, but hath given all judgment to the Son. But the Son Himself will descend in the body as man, and will sit on the throne of Glory for descending and sitting require circumscribed body , and will judge all the world in justice.

All things are far apart from God, not in place but in nature. In our case, thoughtfulness, and wisdom, and counsel come to pass and go away as states of being. For goodness is concomitant with essence. He who longs alway after God, he seeth Him: for God is in all things. Existing things are dependent on that which is, and nothing can be unless it is in that which is.

Damascene's work is in many respects a collection of accepted theology derived mostly from theologians of the 4th and 5th centuries, providing a comprehensive overview of Christian dogma. Damascene supports his writing through logic and quoting Scripture. Help Centre.

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