Parva Naturalia and Ambigua

a

No one would be able to receive this faith in any other way, unless—by participating in the purifying and illuminating power of the Spirit—he pays close attention to the word of truth. For it was not from men, nor through men, but through the revelation of Jesus Christ and His grace that we were taught and received this godly and saving confession. This is the faith we pray to guard even unto death, even if it were necessary to die ten thousand times for its sake. Yet, it is not enough merely to hold this piety within the soul; one must also manifest it to those nearby and contend for it against those who oppose it, according to the one who said:

Always be ready to give a defense to everyone who asks you for a reason for the hope that is in you, original: "ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν..." — a quotation from 1 Peter 3:15.
For this reason, whenever we heard our faith being slandered by the enemies of truth, we did not remain silent. Instead, we proclaimed the word of piety with boldness, not speaking our own ideas, but those things we were taught by the holy fathers.

b

First, then, one must know that the essence of God original: οὐσία (ousia) — the fundamental "being" or "substance" of God. is entirely incomprehensible and unapproachable to every created nature. Neither intellect, nor reason, nor sense perception can reach it. God alone knows Himself, and those to whom He reveals Himself through the Spirit. If there is said to be any "contemplation" of the divine essence, it is not according to the essence itself, but according to the things observed around the essence—such as goodness, wisdom, power, and the like.

g

For just as one who looks at the sun does not see the very essence of the sun, but rather the rays sent out by it, so too the one who contemplates God does not behold the divine essence itself, but rather His divine energies original: ἐνεργείας (energeias) — the "activities" or "operations" of God through which He interacts with the world.. And that this energy is uncreated, just as the essence is, we shall confirm from the holy scriptures.

To meet the objections of our opponents and to resolve their slanders is a task not of our own strength, but one requiring the help of God, who is powerful in all things. Placing all our hope in Him, we proceed to the contest. First, let us consider this: there is no difference for God between His "being" and His being good, or just, or wise. These are not names of His essence, but of His energies. For if "being" for God were the same as "being good," He would not be called "Good," but "Goodness" itself; and if His "being" were the same as "being just," He would not be called "Just," but "Justice."

e

But as it stands, since God is "He who is," original: ὁ ὤν (Ho On) — the Divine Name "I Am" from Exodus 3:14. and is not only essence but also energy, He is for this reason called good and just and wise and all the other things we testify concerning Him. That the essence is one thing and the energy another—even if they happen to be inseparable from one another—can be learned from many sources.

s

First, this is seen from creation. For while the essence of God is uncreated and eternal, His energy, which He displays toward creation, is temporal and created—not according to the principle of the energy, but according to its result. The author distinguishes between the eternal power of God to create and the actual point in time when a created object begins to exist. For if the energy were uncreated in the same way as the essence, it would not be temporal, nor would it be observed within creation...

Glossary of Greek terms found in the text: Faith (pistis), Piety (eusebeia), Essence (ousia), Energy/Activity (energeia), Incomprehensible (akatalēptos), Goodness (agathotēs), Justice (dikaiosynē), Creation (ktisis), Uncreated (aktistos).